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Topik: Hukum Jabat tangan lelaki wanita bukan muhrim!


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Oleh Hukum Jabat tangan lelaki wanita bukan muhrim!

Kosong
Warga 2 Bintang
Menyertai: 14.05.2010
Ahli No: 39819
Posting: 58
Dari: Selangor

malaysia   avatar


posticon Posting pada: 24-05-10 11:34


Assalamualaikum


Walaupun sudah banyak keterangan berkenaan hukum hijab wanita yang jelas melarang hubungan lelaki-wanita bukan muhrim tanpa keperluan syara', namun ada saja segelintir cerdik pandai agama cuba menonjolkan bahawa hubungan ini tidak salah. Ada pula cuba selewengkan hukum2 yang telah dikemukakan oleh Imam2 Fiqh dengan pendapat sendiri!

Salah satu hukum ini adalah 'hukum berjabat tangan' dengan mudah sahaja membenarkan berjabat tangan lelaki wanita bukan muhrim dengan alasan boleh tanpa syahwat dan aman dari fitnah. Mereka tak jelaskan hukum dan kedudukan sebenar sehingga orang-orang yang jahil mudah saja mengatakan, " oh ya ini hukum dari Imam Shafie saya boleh jabat tangan dengan wanita ajnabi kerana saya tak buat dengan nafsu' Atau seorang lagi berkata, "Saya boleh jabat tangan dengan wanita bukan muhrim kerana telah aman dari fitnah."


Masya Allah semudah itu ke hukum2 Imam2 Fiqh keluarkan fatwa. Jika ada yang benda'wa boleh jabat tangan tanpa syahwat dan aman dari fitnah, cuba gariskan dimana yang dikatakan sempadan 'tiada syahwat'. dan cuba pula huraikan apa makna 'aman dari fitnah'.

Ramai suka dengan alasan tak ada syahwat dan aman dari fitnah. Jadi mereka pun sewenang2 memakai mengikut nafsu. Maka kerosakannya akan kembali kepada penda'wah2 yang menyesatkan orang lain tanpa pengetahuan yang haq. Tanpa penjelasan yang benar!


Kita cuba lihat apa kedudukan hukum ini pada pandangan Ulama2, Mufti dan Shaikh2 yang terkemuka zaman ini.....yang mereka kumpulkan dari pendapat semua Imam2 Mazhab!



Pertama :
Penjelasan Shaikh Faraz Rabbani, Sunni Path Akademi


FATWA ; Shaking hands with the opposite gender
Answered by Shaykh Faraz Rabbani

Question:
Generally in the West, shaking hands is a polite form of greeting, and not shaking hands is often considered rude. Many times, non-Muslim main want to shake my hand (I am female). When there is an opportunity to explain my religion, I do. But sometimes, there is not this opportunity or their gesture to shake my hand happens in front of an audience, such as at a banquet or during a formal introduction. I do not want to be rude and give Muslims a bad image (I especially do not want to be condescending). How do I go about this awkward situation?



ANSWER

Assalamu Alaykum wa Rahmatullah,

The ruling across the madhhabs is that it is not permitted to shake hands with someone non-related of the opposite sex. This is sometimes difficult to implement: the ruling of impermissibility remains, however, and one should:

a) Ask Allah to make things easy; and
b) Seek the means to be able to avoid falling into the impermissible, for Allah not only commanded us to avoid the sinful but also to take the means that enable one to do so.

Faraz Rabbani.





Kedua :
Penelasan Shaikh Amjad Rasheed



FATWA : Shaking hands with the opposite sex
Answered by Shaykh Amjad Rasheed
Translated by Ustadha Zaynab Ansari, SunniPath Academy Teacher

Question:

    There is a fatwa from a respected Shafi'i scholar, may Allah preserve him, that gives a dispensation in the issue of main shaking hands with unrelated women. Here is the exact text of the fatwa:

"Within Islamic jurisprudence, there is some dispute about the main shaking hands with women. There is an opinion that holds it to be permissible based on the fact that Umar, may Allah be pleased with him, shook women's hands when the Prophet, peace be upon him, did not, and Abu Bakr, may Allah be pleased with him, also shook hands with an old woman during his caliphate. This line of reasoning is also based on general hadiths, including the hadith reported by Bukhari that Abu Musa al-Ash'hari, may Allah be pleased with him, had a woman from his tribe pick his hair while he was in pilgrim sanctity, and the Prophet, peace be upon him, had Umm Haram pick his hair, and there was no proof that they were unmarriageable kin. Therefore, it is permissible for someone in a difficult situation, such as the questioner, to follow those ulama who have permitted this. However, as far as the issue of kissing is concerned, which is their customary way of greeting people, we see it best that this be avoided by excusing ourselves from them in adherence to the rules of the Sharia. And Allah knows best."

Does this mean that in the Shafi'i school there is a position that permits the sexes to shake hands? If not, then which jurists from the four schools or followers of the mujtahid Imams said this was permissible? May Allah reward you.




ANSWER


One must be sure that this fatwa can actually be ascribed to the Shaykh. May Allah preserve him with all goodness; he is an eminent scholar whose lectures I attended once in Cairo during 2001. Nevertheless, the truth is more worthy of being followed whether or not the fatwa can be validly ascribed to him. I will answer this question according to what is evident to me from the sayings of our imams. Allah knows best what is correct and to Him is our final return and recourse.

Firstly,
     there is no position in the school of our Imam al-Shafi'i, May Allah be pleased with him and have mercy upon him, that permits a man to shake hands with an unrelated woman.

The established position of the school, over which there is no dispute, is that anything unlawful to look at of a woman is also unlawful to touch . This is stated in the Minhaj of Imam Nawawi and others who have all said because touching is more serious than looking in the pleasure and desire it arouses. I would add, no one has disputed this reasoning.



Secondly,
     from my research on this subject, I have not found a single stance in the schools of the Hanafi, Maliki, or Hanbali imams that permits a man to shake hands at all with an unrelated woman without a barrier. This much is apparent from the fatwa. At all, or mutlaqan, means there is no difference between a young woman and an elderly woman.

The relied-upon texts of the Malikis and Hanbalis are explicit about the unlawfulness of touching what is unlawful to look at of an unrelated woman just like our imams have already explained in the previous . They made no distinction between young women and elderly women. The outward purport of their words is the same as in our school, namely, there is no difference between young women and elderly women; it is unlawful to look at or touch them. Their textual proofs are as follows:

The great Hanbali scholar, al-Buhuti, said in his discussion on looking in the beginning of the Book of Marriage, "Touching is like looking, thus it is unlawful where looking is unlawful, and even more so. In other words, touching is even worthier of being unlawful because it is more serious than looking."
The Malikis have stated something similar.

The Hanafis have stated that it is unlawful with a young woman, but permissible with an elderly woman who is not sexually attractive. There is a narration from the Hanafis that stipulates that the man also not be sexually attractive.

This is their wording. It says in al-Durr al-Mukhtar that "what is permissible to look at is also permissible to touch, except with an unrelated woman; it is impermissible (cannot touch) to touch her face and hands, even if there is no fear of desire. This is because is more grave, and based on this, the unlawfulness of in-laws is established. This applies to young women. However, regarding an elderly woman who is not sexually attractive, there is no problem with shaking or touching her hand as long as there is no fear of desire."

Ibn Abidin commented further, quoting from Imam Kuhustani from Imam Kermani, that there is a narration that says that the man must also not be sexually attractive.

In al-Dhakhira, it says, "If she is elderly and not sexually attractive, then there is no problem with shaking or touching her hand. Moreover, if he is elderly and is secure of his and her reaction, then there is nothing wrong with shaking her hand. If he is not secure of his reaction, or hers, then he should avoid it . Muhammad permitted the man to touch her provided she was elderly and did not stipulate that the man be of the type who does not have sex . Moreover, if the woman is doing the touching, and they are both elderly, and not of those who have sex, then shaking hands is permissible."


Thirdly,
from my research in books of jurisprudence and hadith commentary, especially as it relates to this issue, and especially in regards to the commentary on the hadith of Umm Haram, which was cited in the fatwa as evidence for the permissibility of shaking hands with an unrelated woman, I did not find a single indication from any of the mujtahid imams of consequence, nor from any other imams, that this is permissible.

I do not know who might have said this was permissible. If this could be established from any of the imams, then it is a weak, aberrant position, because it goes against the clear analogy taken from the words of Allah Most High, "Say to the believing main to lower their gaze," "And say to the believing women to lower their gaze." Allah, glory be to He, commanded both sexes to lower their gaze from each other due to what typically ensues of enjoyment and lust, which, in turn, leads to seclusion and indecency.

Thus, Allah prevented the precursors to indecency, in order to cut off all means . Touching an unrelated woman more effectively arouses pleasure and lust than looking, as is completely apparent to anyone with intelligence.

Consequently, the jurists have established laws that are more stringent rather than mere touching, as we have just seen in the rulings of the Hanafi school. If touching is more grave than looking, then it is obligatory to consider it unlawful, and even more so.


Fourthly,
my answer to what was quoted in the fatwa as the reasoning behind the permissibility is the following:
The actions of the Sahaba, as stated in the fatwa, even if they actually occurred, do not go beyond being specific incidents, and, as such, cannot be generalized, according to the experts of Usul (fundamentals of jurisprudence).

These experts say that general import relates to words, not actions. Even if we were to concede that these actions actually occurred, then they still remain the actions of individual Companions, and are the matter of a famous dispute among the Usul experts who differ as to whether these actions can be considered proof.

According to the Shafi'i standpoint, these do not constitute proof, except if they became widespread amongst the Companions and no one differed.


As far as the hadith of Umm Haram is concerned, it is a rigorously authenticated tradition, related by the two Shaykhs , and, like the previous reports about the Sahaba, is a specific incident that cannot be generalized due to the possibility of multiple interpretations.

It is an established principle of Usul that a proof, if subject to multiple interpretations, cannot be used to establish an argument. This is if we concede that Umm Haram, May Allah be pleased with her, was not an unmarriageable relative of the Prophet, peace be upon him.

However, Imam Nawawi has clearly stated in the Sharh Muslim that Umm Haram was a mahram of the Prophet, . This is by agreement of the scholars. Imam Nawawi explained, "The scholars are agreed ]that the Umm Haram in the hadith] where "The Prophet, peace be upon him, used to go to Umm Haram daughter of Milhan, who would feed him and pick his hair, and he used to sleep at her house," was an unmarriageable relative of the Prophet, although they differed as to exactly what her relation was. Ibn Abd al-Barr and others said: She was one of his maternal aunts through nursing. Others said: She was a maternal aunt of his father or grandfather because Abd al-Muttalib's mother was from Bani Najjar

Ibn Hajar explained further in Fath al-Bari the opinion of Ibn Abd al-Barr and others. It is obviously a mistake to use this hadith as an argument in this issue. Yes, Ibn Hajar did mention in his commentary on this hadith in Fath al-Bari that the master Dimyati, may Allah have mercy on him, refuted the idea that Umm Haram was an unmarriageable relation of the Prophet, peace be upon him; however, Ibn Hajar did not consider this as permission to use this hadith as an argument for the permissibility of touching an unrelated woman. This much is evident from what he says in Fath.

Suppose we consider that there is no proof that Umm Haram was an unmarriageable relative, even then some of the imams, such as the Maliki Ibn al-Arabi, have interpreted this hadith to be an incident specific to the Prophet, peace be upon him. This was the position favored by Ibn Hajar in the Fath, who said, "The best response is to say that this is specific to the Prophet, peace be upon him, and this is not refuted by something being specific to the Prophet not being established except with proof because the proof for that is very clear. And Allah knows best."

are not strong enough arguments. And the hadith of Umm Haram is not evidence of the permissibility because it is either specific to the Prophet, peace be upon him, supposing that she was not an unmarriageable relative, or she was indeed an unmarriageable relative, according to the agreed upon position related by Imam Nawawi.

Thus, there would be no problem because it is permissible to touch one's unmarriageble kin by consensus. If this were the case , then it would be false to use this hadith as an argument for the permissibility of shaking hands with the opposite sex.

Fifthly,
another problem with this fatwa is that it gave general permission to shake hands with the opposite sex and did not condition it by stipulating the absence of desire or fitna. Such a condition would be encumbent if one concedes that there is a position permitting shaking hands. And this is not conceded, as you already know.

Sixthly, as to what was stated at the end of the fatwa that, "However, as far as the issue of kissing is concerned, which is their customary way of greeting people, we see it best that this be avoided by excusing ourselves from them in adherence to the rules of the Sharia," if this means a man's kissing an unrelated woman, then the wording used is obviously weak, because the term "avoid" can mean it is obligatory to avoid, or it is recommended to avoid, which is evident from how the ulama use this term. It is crucial that a mufti make his fatwa unambiguous to the largest extent possible so that it will not confuse the questioner and others. He could have expressed the unlawfulness of this if such was the intent, because it is well known that there is no disagreement over the unlawfulness of kissing an unrelated woman.

This is what is evident to me in writing on this question and Allah alone guides to the truth.




السؤال : لقد فتوى للشيخ الشافعي حفظه الله ، وفيه ترخيص في مسألة مصافحة الرجال للنساء الأجنبيات ، وهاهنا أنقل الفتوى بالنص :" مصافحة المرأة للرجال محلُّ خلاف في الفقه الإسلامي ، فيرى رأيٌ جوازَ ذلك واستدلوا بأن عمر رضي الله عنه قد صافح النساء عندما امتنع رسولُ الله صلى الله عليه وسلم عن مصافحتهن ، وأن أبا بكر الصديق قد صافح عجوزًا في خلافته ، واستدلوا بأحاديثَ عامةٍ أخرى أن أبا موسى الأشعري رضي الله عنه جعل امرأة من الأشعريين تفلي رأسه وهو مُحْرِم في الحج أخرجه البخاري ، وأن النبي صلى الله عليه وسلم كان يجعل أم حَرَام تفلي رأسه ، ولم يثبت محرمية بينهما ، فيمكنُ لمن ابتلي بشيء من هذا كحالة السائل أن يقلد من أجاز من العلماء . أما قضيةُ التقبيل الذي هو في عرفهم التحية فنرى التنـزهَ عنه وإخبارَهم بالاعتذار عنه بالتقيد بأحكام شريعتنا ، والله أعلم ". انتهت الفتوى .
هل هذا يعني أن في المذهب الشافعي وجهاً يسمح للمصافحة بين الجنسين ? إذا كان الجواب لا ، فمن من فقهاء المذاهب الأربعة أو غيرهم من أتباع الأئمة المجتهدين قد قال بجواز ذلك ؟ وجزاكم الله خيراً .
الجواب وبالله تعالى التوفيق :
لا بُدَّ من التأكد من نسبة في هذه الفتوى إلى الشيخ حفظه الله بكل خير فهو عالمٌ جليلٌ حضرتُ له مجلس علم واحد بالقاهرة سنة 2001م ، لكن الحق أحق أن يتبع سواءٌ صحت نسبة ذلك إليه أو لم تصح فأنا أجيبُ عن سؤال السائل بما يظهر لي من كلام أئمتنا والله أعلم بالصواب وإليه المرجع والمآب ، فأقول :
أولاً : ليس في مذهب إمامنا الشافعي رضي الله عنه ورحمه قولٌ يجيزُ مصافحة الرجل للمرأة الأجنبية بلا حائل فمنصوصُ المذهب بلا خلاف : أن ما حَرُمَ النظر إليه من المرأة حرم مسُّه كما في "المنهاج" للإمام النووي وغيره . قالوا : لأن المسَّ أبلغ من النظر في اللذة وإثارة الشهوة ، قلتُ : ولا يختلف في هذا التعليل اثنان .
ثانياً : من خلال مطالعاتي في هذه المسألة في مذاهب الفقهاء لم أقف في مذاهب الأئمة الثلاثة الحنفية والمالكية والحنابلة على قولٍ يبيحُ مصافحةَ الرجل للمرأة الأجنبية بلا حائل مطلقاً كما هو ظاهرُ نصّ الفتوى المنقول ، وأعني بقولي ( مطلقاً ) أي دون فصل بين المرأة الشابة والعجوز ، فمعتمداتُ كتب المالكية والحنابلة مصرحةٌ بحرمة لمس ما حرم النظرُ إليه من الأجنبية كما صرح به أئمتُنا وعللوه بما تقدم من التعليل ، ولم أرَ لهم فرقاً بين المرأة الشابة والعجوز فظاهرُ كلامِهم كما هو مذهبُنا أنه لا فرقَ بينهما فيحرمُ فيهما ، وهذه نصوصهم :
قال العلامة البُهُوتي الحنبلي في مباحث النظر أوائل كتاب النكاح ما نصه :" ( ولمسٌ كنظر ) فيحرم حيث يحرم النظر ( وأولى ) أي : بل اللمس أولى ؛ لأنه أبلغ من النظر ". اهـ وبمثله صرح المالكية . أما الحنفيةُ فقد صرحوا بأنه يحرم ذلك في الشابة ويجوز في العجوز التي لا تشتهى ، وفي روايةٍ عندهم أنَّ الجواز مقيدٌ برَجُل غير مشتهى . وهذه عبارتهم ، قال في "الدر المختار" :" ( وما حل نظرُه حل لمسُه إلا من أجنبية ) فلا يحل مسُّ وجهها وكفها وإن أمن الشهوة ; لأنه أغلظ ، ولذا تثبت به حرمةُ المصاهرة ، وهذا في الشابة . أما العجوز التي لا تشتهى فلا بأس بمصافحتها ومس يدها إذا أمن ". اهـ المقصود منه . وكتب عليه العلامة ابن عابدين ما نصه :" ( قوله أما العجوز إلخ ) وفي رواية : يشترط أن يكون الرجلُ أيضاً غير مشتهى . اهـ قهستاني عن الكرماني , قال في "الذخيرة": وإن كانت عجوزاً لا تُشتهى فلا بأس بمصافحتها أو مس يدها , وكذلك إذا كان شيخاً يأمن على نفسه وعليها فلا بأس أن يصافحها ، وإن كان لا يأمن على نفسه أو عليها فليجتنب . ثم إن محمداً أباح المسَّ للرجل إذا كانت المرأةُ عجوزاً ولم يشترط كونَ الرجل بحال لا يجامِعُ مثله ، وفيما إذا كان الماسُّ هي المرأة فإن كانا كبيرين لا يجامِعُ مثلُه ولا يجامِعُ مثلُها فلا بأس بالمصافحة ، فليتأمل عند الفتوى . اهـ ". انتهى
ثالثاً : من خلال مطالعتي في كتب الفقه وبعض شروح الحديث بخصوص المسألة خصوصاً عند شرحهم لحديث أم حَرَام المستدل به على إباحة مصافحة المرأة الأجنبية لم أطلعْ على قول بالإباحة مطلقاً لواحد من الفقهاء المجتهدين المعتبرين ، بل ولا لغيرهم من الأئمة ؛ فلا أدري مَن هو صاحبُ القول بالإباحة ، وإن ثبت ذلك عن بعض العلماء فهو قولٌ ضعيفٌ شاذٌّ لمخالفته القياسَ الجليَّ المأخوذ من قوله تعالى : ( قل للمؤمنين يغضوا من أبصارهم ) وقوله تعالى : ( وقل للمؤمنات يغضضن من أبصارهن ) فأمر سبحانه بغضِّ بصر الجنسين عن بعضهما البعض لما يحصل عنده عادةً من اللذة والشهوة الداعية إلى الاختلاء والفاحشة، فمنع سبحانه مقدماتِ الفاحشةِ سداً للذريعة ، ولمسُ الأجنبية أبلغُ في تحصيل اللذة والشهوة غالباً من البصر كما لا يخفى على عاقل ؛ ولذا بنى عليه الفقهاءُ أحكاماً أشدَّ من مجرد النظر كما مرت الإشارةُ إليه في كلام الحنفية ، فإذا كان اللمسُ أبلغَ في ذلك من البصر وجب القولُ بتحريمه بالأولى .
رابعاً : بخصوص ما ذُكر في أثناء الفتوى من الاستدلال للقول بالجواز فالجوابُ عنه كالآتي:
أن فعل كلٍّ من الصحابة المذكورين إن صحَّ عنهم ذلك فلا تعدو هذه الحوادثُ من كونها وقائعَ أعيان وهي لا تعمُّ عند المحقيقين من الأصوليين ؛ إذ العمومُ من عوارض الألفاظ لا الأفعال . ثمَّ إنها على تسليم صحتها لا تعدو كونها فعلَ صحابيٍّ وكونه حجة محلَّ خلافٍ شهيرٍ بين الأصوليين ، والذي حرره أئمتُنا الشافعية أنه ليس بحجة إلا إذا عُلِمَ انتشاره بين الصحابة ولم يخالفْ فيه أحدٌ .
أما حديثُ أم حَرَام فهو حديث صحيح رواه الشيخان وهو كالآثار المذكورة واقعةُ عين لا تعمُّ لتطرق الاحتمال لها والدليل إذا تطرق إليه الاحتمال كُسيَ ثوبَ الإجمال وسقط به الاستدلال كما هو مقررٌ ، هذه على تسليم أن أم حَرَام رضي الله عنها ليست بمحرم له صلى الله عليه وسلم ، لكن الذي صرح به الإمام النووي في "شرح مسلم" أنها كانت محرماً له باتفاق العلماء وهذا نصه :" قوله ( إنَّ النَّبيّ صلَّى اللَّه عليه وسلَّم كان يدخل على أُمّ حرام بنت ملحان فتطعمه وتفلي رأْسه وينام عندها ) اتَّفق العلماء على أَنَّها كانت محرمًا له صلَّى اللَّه عليه وسلَّم , واختلفوا في كيفية ذلك ، فقال ابن عبد البرّ وغيره : كانت إحدى خالاته من الرَّضاعة , وقال آخرون : بل كانت خالةً لأَبيه أو لجدِّه ; لأَنَّ عبد المطَّلب كانت أُمّه من بني النَّجَّار ". انتهى وقد بيَّن الحافظ ابن حجر في "فتح الباري" كلام ابن عبد البر وغيره في هذا ، وبه يظهر خطأُ الاست&#

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Kosong
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Menyertai: 14.05.2010
Ahli No: 39819
Posting: 58
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malaysia   avatar


posticon Posting pada: 24-05-10 11:45


Assalamualaikum



Ketiga :
Fatwa Dr. Abdullaah Al-Faqeeh, Qatar based.                



Fatwa No. :    82318
Fatwa Title :    Shaking hands of alien women
Fatwa Date :    27 Jumaadaa Al-Uolaa 1425 / 15-07-2004

Question


Why does Islam not allow greeting foreign women by hand?

Fatwa

Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Shaking hands of women is of two kinds:

1. Shaking the hands of Mahram (unmarriageable women) is permissible, for the Hadith that the Prophet used to kiss Fatimah (his daughter) when she came to him and she used to kiss him when he came to her. Since touching the Mahram in the mentioned way is lawful, shaking hands is a kind of touching and it is permissible or even desirable with Mahrams.

2. Shaking the hands of alien marriageable women is of two kinds. First if a woman is very aged, neither she has sexual appetite nor main are inclined to her, then it is permissible to shake hands with her, since the lack of sexual desire from both sides.

The prohibition is for the existence of sexual temptation. As long as there is no temptation, it is lawful. But the Scholars of Shafie school prohibited shaking hands as a general rule, even the shaking hands of an aged woman since there is no exception in Ahadith.

Second, if a woman is young, then shaking her hand is strictly prohibited. The Hanabilah said that there is no difference whether the shaking is with a partition or without it. The Prophet said: "If one of you gets stabbed in his head with an iron needle it is better for him than touching an alien woman." No doubt, shaking hands could not be without touching.

Aysha said: "By Allah, the hand of Allah's Apostle never touched the hand of any woman, but he only used to take their pledge of allegiance orally. By Allah, Allah's Apostle did not take the pledge of allegiance of the women except in accordance with what Allah had ordered him. When he accepted their pledge of allegiance he would say to them, "I have accepted your oath of allegiance".

Imam Nawawi said: "The Scholars of Shafie school have agreed that if looking at him/her is prohibited then touching him/her is prohibited too. But touching is more serious than looking since looking at an alien woman is permissible if one wants to marry her but touching her is prohibited.

Allah knows best.

Fatwa Group headed by Dr. Abdullaah Al-Faqeeh, Qatar based.




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Kosong
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Ahli No: 39819
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posticon Posting pada: 24-05-10 11:58


Fatwa # 12752         Date: Wednesday, September 29th 2004
Category
    


Keempat :
Fatwa Mufti Ibrahim Desai

    


Society and Culture
Title
    (1) Is a girl/woman allowed to hug or shake hands with Non-Mahrams? What about her brother-in-law?

Question
    (1) Is a girl/woman allowed to hug or shake hands with Non-Mahrams? What about her brother-in-law? (2)Is a boy/man allowed to hug or shake hands with Non-Mahrams? What about his sister-in-law? (3)Is a woman allowed to hug or shake hands with Mahrams (like her father, brother)? Is she allowed to do that in front of her husband? Is it Modest? What if she wants to hug her husband in front of her father or brother? (4)Is a man allowed to hug or shake hands with Mahrams (like her mother, sister)? Is he allowed to do that in front of his wife? Is it Modest? What if he wants to hug his wife in front of her mother or sister? Jazak Allah



Answer         
    
In order to offer a clear understanding on the matter, we wish to present two fundamental principles:

1. Allah Ta?ala states, ?And do not go close to Zina?.

From this verse, it is clear that Zina is prohibited, but Allah also prohibits any closeness to it as that is the stepping stone to Zina.

The nature of Shari?ah is not only to prohibit an act. It also closes all the avenues that lead to the prohibited act. Consider the following Hadith, ?

The two eyes commit Zina and the Zina of the eyes is to cast a lustful glance to a Ghayr Mahram.? The act of Zina initially commences with a lustful glance. It is that evil glance that leads one to all the steps uptil Zina, hence, that too is prohibited.


2. The second principle is the emphasis on shame and modesty. Rasulullah said, ?Shame is an integral branch of Imaan.? It is human nature that a person is attracted by the opposite gender of a non-Mahram.

This attraction is potentially Zina, hence, Shari?ah has prohibited a free and open relationship with a non-Mahram. It is a fact that adulterous relationship and immoral conduct in the world is due to this unlimited and free relationship with the opposite gender. The world is thus burdened with this freedom.

Hereunder are the answers to your queries in sequence:

a. It is prohibited for a boy and a girl to shake her hands with non-Mahrams, including her brother-in-law. In fact, Rasulullah said, ?The brother-in-law is death.?

b. It is permissible for a person, male or female, to shake hands or hug Mahrams on conditions there is no fear of Fitnah. One should understand that we are living in times wherein immorality is common. c. If hugging the wife in the presence of the mother is disrespectful, then one should abstain from that. and Allah Ta'ala Knows Best


Mufti Ebrahim Desai, Darul Iftaa Madrasah Inaamiyyah, Camperdown, South Africa.




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Kosong
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Ahli No: 39819
Posting: 58
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malaysia   avatar


posticon Posting pada: 24-05-10 13:13


Assalamualaikum


Ini perkongsian seorang sahabat....
Beberapa dalil hadis yang menjadi hujjah haram berjabat tangan antara lelaki dan wanita ajnabi (bukan mahram)




Pertama :

Abu Hurairah Radhiallahu Anhu memberitahu, Rasulullah shallallahu 'alaihi wasallam bersabda :

إِنَّ اللهَ كَتَبَ عَلَى ابْنِ آدَمَ نَصِيْبَهُ مِنَ الزَّنَى مُدْرِكٌ ذَلِكَ لاَ مَحَالَةَ فَالْعَيْنَانِ زَنَاهُمَا النَّظَرُ وَالْأُذَنَانِ زِنَاهُمَا الْإِسْتِمَاعُ وَاللِّسَانُ زِنَاهُ الْكَلاَمُ وَالْيَدُ زِنَاهَا الْبَطْشُ وَالرِّجْلُ زِنَاهَا الْخُطَا وَالْقَلْبُ يَهْوَى وَيَتَمَنَّى وَيُصَدِّقُ ذَلِكَ الْفَرْجُ وَيُكَذِّبُهُ

“Sesungguhnya Allah telah menetapkan bagi setiap anak Adam bagiannya dari zina, ia mengalami hal tersebut secara pasti. Mata zinanya adalah memandang, kedua telinga zananya adalah mendengar, lisan zinanya adalah berbicara, tangan zinanya adalah memegang dan kaki zinanya adalah berjalan dan hati berhasrat dan berangan-angan dan hal tersebut dibenarkan oleh kemaluan atau didustakan.”

Imam An-Nawawi dalam Syarah Shahih Muslim (8/457) mengatakan: “Bahwa setiap anak Adam ditakdirkan untuk melakukan perbuatan zina. Di antara mereka ada yang melakukan zina sesungguhnya, yaitu memasukkan kemaluan ke dalam kemaluan. Di antara mereka ada yang zinanya tidak sungguhan, dengan melihat hal-hal yang haram, atau mendengarkan sesuatu yang mengarahkan pada perzinaan dan usaha-usaha untuk mewujudkan zina, atau dengan bersentuhan tangan, atau menyentuh wanita asing dengan tangannya, atau menciumnya…”

An-Nawawi menjelaskan: “Hadits ini menerangkan bahwa haramnya memegang dan menyentuh selain mahram karena hal itu adalah pengantar untuk melakukan zina kemaluan”.

“Hadits ini menerangkan bahwa haramnya memegang dan menyentuh selain mahram karena hal itu adalah pengantar untuk melakukan zina kemaluan.”




Kedua :

Ibn Hibban memasukkan hadis diatas dalam kitab Shahih-nya. Beliau meletakkan hadis ini di bawah judul: “Bab Penggunaan istilah zina untuk tangan yang menyentuh sesuatu yang tidak halal.” (Shahih Ibn Hibban, 10/269).

Ibnu Hibban memberikan judul: “Bab, digunakan istilah zina untuk anggota badan yang melakukan suatu perbuatan yang merupakan cabang dari perzinaan.” (Shahih Ibn Hibban, 10/367).

Penamaan judul Bab dalam kitab shahihnya yang dilakukan Ibn hibban di sini menunjukkan bahwa beliau memahami bahwa hal pelanggaran yang dilakukan anggota tubuh yang mengantarkan zina adalah bentuk perbuatan zina.




Ketiga :

Hadith Ma’qil bin Yasar Radhyiallahu ‘Anhu :

لَأَنْ يُطْعَنُ فِيْ رَأْسِ أَحَدِكُمْ بِمِخْيَطٍ مِنْ حَدِيْدٍ خَيْرٌ لَهُ مِنْ أَنْ يَمَسَّ امْرَأَةً لاَ تَحِلُّ لَهُ

“Andaikata kepala salah seorang dari kalian ditusuk dengan jarum besi, itu lebih baik baginya daripada menyentuh wanita yang tidak halal baginya.” (hari. Ar-Ruyani dalam Musnad-nya no.1282, Ath-Thabrani 20/no. 486-487 dan Al-Baihaqi dalam Syu’abul Iman no. 4544)


Hadits ini menunjukkan bahwa menyentuh/berjabat tangan dengan selain mahram adalah dosa besar (Nashihati lin-Nisa' hal.123).

Berkata Asy-Syinqithy dalam Adwa` Al-Bayan (6/603): “Tidak ada keraguan bahwa fitnah yang ditimbulkan akibat menyentuh/berjabat tangan dengan selain mahram lebih besar dan lebih kuat dibanding fitnah memandang”.

Berkata Abu ‘Abbas Ahmad bin Muhammad bin ‘Ali Al-Makky Al-Haitami (Az-Zawajir 2/4) bahwa: “dalam hadits ini menunjukkan bahwa menyentuh dan berjabat tangan dengan selain mahram adalah termasuk dosa besar”.




Keempat :
Hadith Amimah bintu Raqiqoh radhiyallahu ‘anha, sesungguhnya Nabi shallallahu ‘alaihi wasallam bersabda :

إِنِّيْ لاَ أُصَافِحُ النِّسَاءَ

"Sesungguhnya aku tidak pernah berjabat tangan dengan wanita.” (hari. Malik 1775, Ahmad 6/357, Ibnu Majah 2874, An-Nasa'i 7/149, dan lainnya).

"Sesungguhnya aku tidak pernah berjabat tangan dengan wanita.” al-Hadits

Hadits ini dihasankan oleh Al-Hafizh dalam Fathul Bari 12/204)



Berkata Ibnu ‘Abdil Barr dalam At-Tamhid (12/243): "Dalam sabda Baginda 'aku tidak pernah berjabat tangan dengan wanita' ada dalil tentang tidak bolehnya seorang lelaki bersentuhan dengan perempuan yang tidak halal baginya (bukan mahramnya-pent.) dan menyentuh tangannya dan berjabat tangan dengannya.”




Kelima:

Hadith ‘Aisyah Radhiyallahu ‘Anha dalam riwayat Shahihain, beliau berkata:

وَاللهِ مَا مَسَّتْ يَدُ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ يَدَ امْرَأَةٍ قَطٌّ فِي الْمُبَايَعَةِ أَنَّهُ يُبَايِعُهُنَّ بِالْكَلاَمِ

“Demi Allah tidak pernah sama sekali tangan Rasulullah Sallallahu 'Alaihi wasallam menyentuh tangan wanita dalam berbai’at, beliau hanya membai’at mereka dengan ucapan".

Berkata Imam An-Nawawi dalam Syarh Shahih Muslim (13/16): “Dalam hadits ini menjelaskan bahwa bye’at wanita dengan ucapan, bukan dengan menyentuh tangan”.

Berkata Ibnu Katsir dalam Tafsirnya (4/60): “Hadits ini sebagai dalil bahwa bye’at wanita dengan ucapan tanpa dengan menyentuh tangan.”

Jadi bye’at terhadap wanita dilakukan dengan ucapan tidak dengan menyentuh tangan. Adapun asal dalam berbai’at adalah dengan cara menyentuh tangan sebagaimana Rasulullah shallallahu ‘alaihi wasallam membai’at para shahabatnya dengan cara menyentuh tangannya.

Hal ini menunjukkan haramnya menyentuh/berjabat tangan kepada selain mahram dalam berbai’at, apalagi bila hal itu dilakukan bukan dengan alasan bye’at tentu dosanya lebih besar lagi.


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mohdazri
Warga 3 Bintang
Menyertai: 01.04.2010
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malaysia   avatar


posticon Posting pada: 24-05-10 13:36


yang halal itu jelas dan yang haram itu jelas.....


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Kosong
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Ahli No: 39819
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malaysia   avatar


posticon Posting pada: 24-05-10 16:10


Assalamualaikum


BERJABAT TANGAN/ BERSENTUHAN WANITA BUKAN MUHRIM PERKARA RINGAN ???


Setengah orang yang kononnya berjuang mendirikan daulah Islamiyyah menganggap perkara ini, menyentuh ajnabi adalah perkara remeh dan kecil dan cabang yang tak perlu dibesar2kan....!!! Bagi mereka apa yang penting adalah mendirikan daulah islamiyyah!

Masya Allah ....lihat lah kejahilan dan nafsu yang terkurung didalam diri mereka-mereka yang cuma melaung2kan hukum dan syari'at sedangkan dalam amalannya sangat bertentangan!


Bagi mereka yang berfikiran demikian ....sila baca balik satu persatu amaran dan ancaman dalam hadis2 Nabi dan juga penjelasan Ulama2 di atas.


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Kosong
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malaysia   avatar


posticon Posting pada: 24-05-10 17:28


!!! QUOTE !!!



BERJABAT TANGAN/ BERSENTUHAN WANITA BUKAN MUHRIM PERKARA RINGAN ???




Assalamualaikum



Ramai yang tertipu dengan ilusi kilauan Iblis yang menghiasi dosa dan ma'siat sebagai kebaikan atau sekurang2nya sebagai dosa ringan!

Maka banyaklah cerdik pandai yang terjerumus kedalam kekejian dan kema'siatan sehingga mereka tak sedar mereka telah memasuki daerah DOSA BESAR!


Dosa kecil boleh menjadi dosa besar apabila seseorang meremehkan sesuatu dosa atau menganggap tiada mengapa buat dosa kerana ianya dosa kecil     - Imam Ghazali Ihya Ulumuddin


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SiNaRaBaDi
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KualaLumpur   avatar


posticon Posting pada: 24-05-10 17:32


Bismillahirrahmanirrahim
Salam


Alhamdulillah, syukran atas perkongsian.... teruskan dengan penyampaian ilmu kosong.:-)

Jazakallah

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acok_86
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Dari: tawau,SABAH BAH

Sabah   avatar


posticon Posting pada: 24-05-10 18:34


Hassan - United Kingdom
    

Title
    

Shaking Hands with Women: An Islamic Perspective
    

Question
    

Dear scholars, As-Salamu `alaykum. I have a problem that undoubtedly many others face. It is shaking hands with women, especially relatives who are not mahram to me, such as my cousins, wives of uncles, or sisters-in-law. Many pious Muslims face this problem, particularly on certain occasions such as coming back from travel, recovering from an illness, returning from Hajj or `Umrah, or similar occasions when relatives, in-laws, neighbors, and colleagues usually visit, congratulate each other and shake hands with each other.

What I am asking is, is it proven in the Glorious Qur’an or the Sunnah that shaking hands with women is totally prohibited within the social and family relations when there is trust and no fear of temptation? I would appreciate if you would answer my question in the light of the Qur’an and the Sunnah. Wajazakum Allah Khairan.
    

Date
    

24/Jul/2003
    

Name of Counsellor
    

Yusuf Al-Qaradawi
    

Topic
    

Relationship between sexes, Mixing
    
    

Answer
        

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, first of all, we'd like to voice our appreciation for the great confidence you have in us. We hope that our efforts meet your expectation. May Allah help us all keep firm on the Straight Path, Amen!

In his response to the question, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, states:

There is no doubt that shaking hands between males and females who are not mahrams (illegal for marriage) has become an intricate issue. Reaching an Islamic verdict on this issue away from extremism and dispensation needs a psychological, intellectual, and scientific effort so that the Mufti gets rid of the pressure of all imported and inherited customs unless they are based on the textual proofs of the Qur’an or the Sunnah.

Before tackling the issue in point, I would like to exclude two points on which I know there is agreement among the Muslim jurists of the righteous predecessors.

Firstly, it is prohibited to shake hands with a woman if there is fear of provoking sexual desire or enjoyment on the part of either one of them or if there is fear of temptation. This is based on the general rule that blocking the means to evil is obligatory, especially if its signs are clear. This ruling is ascertained in the light of what has been mentioned by Muslim jurists that a man touching one of his mahrams or having khalwah (privacy) with her moves to the prohibited, although it is originally permissible, if there is fear of fitnah (temptation) or provocation of desire.

Secondly, there is a dispensation in shaking hands with old women concerning whom there is no fear of desire. The same applies to the young girl concerning whom there is no fear of desire or temptation. The same ruling applies if the person is an old man concerning whom there is no fear of desire. This is based on what has been narrated on the authority of Abu Bakr As-Siddiq (may Allah be pleased with him) that he used to shake hands with old women. Also, it is reported that `Abdullah ibn Az-Zubair hired an old woman to nurse him when he was sick, and she used to wink at him and pick lice from his head. This is also based on what has been mentioned in the Glorious Qur’an in respect of the old barren women, as they are given dispensation with regard to their outer garments. Almighty Allah says in this regard: “As for women pasti child bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allah is Hearer, Knower.” (An-Nur: 60)


Allah explains that there is no sin on the old barren women if they decide to remove their outer garments from their faces and such, so long as they do not do it in a manner in which they would be exposing their beauty wrongly.

Here the object of discussion deals with other than these two cases. There is no surprise that shaking hands with women is haram (unlawful) according to the viewpoint of those who hold that covering all of the woman’s body, including her face and the two hands, is obligatory. This is because if it becomes obligatory to cover the two hands, then it would become haram for the opposite sex to look at them. And, if looking at them is unlawful, then touching them would become haram with greater reason because touching is graver than looking, as it provokes desire more.

But it is known that the proponents of this view are the minority, while the majority of Muslim jurists, including the Companions, the Successors and those who followed them, are of the opinion that the face and the hands are excluded from the prohibition. They based their opinion on Almighty Allah’s saying, “And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent …” (An-Nur: 31) So where is the evidence on prohibiting handshaking unless there is desire?

In fact, I searched for a persuasive and textual proof supporting the prohibition but I did not find it. As a matter of fact, the most powerful evidence here is blocking the means to temptation, and this is no doubt acceptable when the desire is roused or there is fear of temptation because its signs exist. But when there is no fear of temptation or desire, what is the reason for prohibition?

Some scholars based their ruling on the action of the Prophet (peace and blessings be upon him) on the day of the Conquest of Makkah. When he wanted to take the pledge of women he said to them, “Go, for you have given your oath of allegiance.” But it is known that the Prophet’s leaving a matter does not necessarily indicate its prohibition, as he may leave it because it is haram (forbidden), makruh (reprehensible), or because it is not preferable. He may also leave it just because he is not inclined to it. An example of this last is the Prophet’s refraining from eating the meat of the lizard although it is permissible. Then, the Prophet’s refraining from shaking hands with women (other than his wives) is not evidence of the prohibition, and there should be other evidence to support the opinion of those who make shaking hands absolutely prohibited.

However, it is not agreed upon that the Prophet (peace and blessings be upon him) refrained from shaking hands with women to take their oath of allegiance. Umm `Atiyyah Al-Ansariyyah (may Allah be pleased with her) reported another narrative that indicates that the Prophet shook hands with women to take their oath of allegiance. This is unlike the narration of the Mother of the Believers `A’ishah (may Allah be pleased with her) who denied this and swore that it had not happened.

It is narrated that `A’ishah, the wife of the Prophet (peace and blessings be upon him), said, “When the believing women migrated to the Messenger of Allah (peace and blessings of Allah be upon him), they would be tested in accordance with the words of Allah, ‘O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe nothing as partner unto Allah, and will neither steal nor commit adultery nor kill their children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their allegiance and ask Allah to forgive them. Lo! Allah is Forgiving, Merciful.’ (Al-Mumtahanah: 12)” `A’ishah said, “Whoever among the believing women agreed to that passed the test, and when the women agreed to that, the Messenger of Allah (peace and blessings be upon him) said to them, ‘Go, for you have given your oath of allegiance.’ No, by Allah, the hand of the Messenger of Allah (peace and blessings be upon him) never touched the hand of any woman, rather they would give their oath of allegiance with words only.” And `A’ishah said, “By Allah, the Messenger of Allah (peace and blessings be upon him) only took the oath of allegiance from the women in the manner prescribed by Allah, and the hand of the Messenger of Allah (peace and blessings be upon him) never touched the hand of any woman. When he had taken their oath of allegiance he would say, ‘I have accepted your oath of allegiance verbally.’” (Reported by Al-Bukhari)

In his explanation of the saying of `A’ishah, “No, by Allah, the hand of the Messenger of Allah (peace and blessings be upon him) never touched the hand of any woman …” Al-Hafizh Ibn Hajar said: she swore to ascertain the news as if she (`A’ishah) wanted to refute the narration of Umm `Atiyyah. It is narrated on the authority of Ibn Hibban, Al-Bazzar, Al-Tabari, and Ibn Mardawih that Umm `Atiyyah said in respect of the story of taking the oath of allegiance of women, “The Messenger of Allah (peace and blessings be upon him) held out his hand from outside the house and we (the immigrating women) held our hands from within the house, then he said, ‘O Allah, bear witness.’” In another narration reported by Al-Bukhari, Umm `Atiyyah said, “… thereupon a lady withdrew her hand (refrained from taking the oath of allegiance)…” This narration indicates that they (the immigrating women) took their oath of allegiance by shaking hands. Al-Hafizh said: we reply to the first saying that holding out hands from behind a veil is an indication of the acceptance of the allegiance even if there was no shaking of hands. As for the second narration, withdrawing hands indicates the postponement of accepting the pledge of allegiance or that taking the pledge of allegiance happened from behind a veil. This is supported by that narration of Abu Dawud on the authority of Al-Sha`bi that when the Messenger of Allah (peace and blessings be upon him) wanted to take the pledge of allegiance of the immigrating women he brought a garment and put it over his hands saying, “I do not shake hands with women.” Furthermore, in his book Maghazi, Ibn Is-haq is reported to have said that when the Messenger of Allah (peace and blessings be upon him) wanted to take the pledge of allegiance of the immigrating women, he would dip his hands in a vessel and a woman would dip her hands with him in the same vessel.

Al-Hafizh Ibn Hajar said: it is possible that taking the pledge of allegiance happened on more than one occasion. Sometimes, it happened without touching hands by any means, as narrated by `A’ishah. Another time it happened that the women’s oath of allegiance was accepted by shaking their hands with the Prophet (peace and blessings be upon him), as narrated by Al-Sha`bi. A third time it happened that they dipped their hands in the vessel as mentioned by Ibn Is-haq.

The most correct view seems to be that it occurred on more than one occasion, if we realize that `A’ishah talked about taking the pledge of allegiance from the immigrating women after the Truce of Al-Hudaibiyah, while Umm `Atiyyah talked about what seems to be the oath of allegiance of the believing women in general.

By transmitting these narrations, I mean to clarify that the evidence of those who are of the opinion that shaking hands with women is prohibited is not agreed upon, as is thought by those who do not resort to the original sources. Rather, there is some controversy concerning this evidence.

Furthermore, some contemporary Muslim scholars have based their ruling concerning the prohibition of shaking hands with women on the Hadith narrated by Al-Tabari and Al-Baihaqi on the authority of Ma`qil ibn Yassar that the Messenger of Allah (peace and blessings be upon him) said, “It would be better for one of you to have himself stabbed on the head with an iron needle than to touch a woman that is illegal for him.”

Here, the following should be noted:

1. The scholars and Imams of Hadith have not declared the authenticity of this Hadith. Some of them say that its narrators are trustworthy, but this is not enough to prove the authenticity of the Hadith because there is a probability that there is an interruption in the chain of narrators or there was a hidden cause behind this Hadith. That is why Muslim jurists in the periods that followed the death of the Prophet (peace and blessings be upon him) have not based their ruling on the prohibition of shaking hands with women on this Hadith.

2. Some Hanafi and Maliki jurists stated that the prohibition is not proven unless there is a certain qat`i (definitive) piece of evidence such as textual proofs from the Glorious Qur’an or authentic Hadiths on which there is no suspicion regarding the chains of narrators.

3. If we suppose that the above-mentioned Hadith is authentic, it is unclear to me that the Hadith indicates that it is prohibited for males and females who are not mahrams to shake hands. That is because the phrase “touch a woman that is illegal for him” does not refer to the mere touching without desire as happens in normal handshaking. But the Arabic word “al-mass” (touching) as used in the Shar`i texts of the Qur’an and the Sunnah refers to one of two things:

1. Sexual intercourse, as reported by Ibn `Abbas in his commentary to Almighty Allah’s saying, ‘… or ye have touched women …’. He stated that “touching” in the Qur’an refers figuratively to sexual intercourse. This is clear in the following Qur’anic verses that read: “She (Mary) said: ‘My Lord! How can I have a child when no mortal hath touched me?’” (Al `Imran: 47) and “If ye divorce them before ye have touched them …” (Al-Baqarah: 237)

2. Actions that precede sexual intercourse such as foreplay, kissing, hugging, caressing, and the like. This is reported from our righteous predecessors in the interpretation of the word “mulamasah”.

Al-Hakim stated in his Al-Mustadrak `Ala as-Sahihain: Al-Bukhari and Muslim have narrated many Hadiths that show that the meaning of the word “lams” (touching) refers to actions that precede sexual intercourse. Among them are:

a) The Hadith narrated by Abu Hurairah that the Prophet (peace and blessings be upon him) said, “…The hands fornicate. Their fornication is the touch ...”

b) The Hadith narrated by Ibn `Abbas that the Prophet (peace and blessings be upon him) said, “You might caress her.”

c) The Hadith narrated by Muslim that Ibn Mas`ud is reported to have said that a person came to Allah's Messenger (peace and blessings be upon him) and told him that he had kissed a woman or touched her with his hand or did something like this. He inquired of him about its expiation. It was (on this occasion) that Allah, Glorified and Exalted be He, revealed this Qur’anic verse that reads “Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill deeds …” (Hud: 114)

d) `A’ishah (may Allah be pleased with her) is reported to have said, “The Messenger of Allah (peace and blessings be upon him) used to visit us (his wives) and it was his habit to kiss and caress us and do actions other than sexual intercourse until he reached the one whose turn was due and he stayed there.”

e) `Abdullah ibn Mas`ud is reported to have said in his commentary to Almighty Allah’s saying, “… or ye have touched women, …” that it refers to actions that precede sexual intercourse for which ablution is obligatory.

f) `Umar (may Allah be pleased with him) is reported to have said, “Kissing is to be considered among the touching acts, so perform ablution if you do.” (Al-Mustadrak, vol. 1, p. 135)

Hence, the opinion of Imam Malik and the substantial meaning of the legal verdict issued by Imam Ahmad in this respect are that the touching of a woman that nullifies ablution is that which is accompanied by desire. And this is the way they interpreted Almighty Allah’s saying, “… or ye have touched women, …”

That is why Sheikh Al-Islam Ibn Taimiyah regarded as weak the opinion of those who interpreted “mulamasah” or (touching) in the Qur’anic verse to mean mere touching without desire. In this regard, he says, “As for the nullification of ablution with mere touching, it does agree with the original rulings of the Shari`ah, the unanimous agreement of the Companions and the traceable traditions reported in this respect. Moreover, those who held this opinion have not based their ruling on a textual proof or an analogical deduction.”

So, if “touching” in Almighty Allah’s saying “… or ye have touched women, …” refers to touching with hands, kissing or the like, as said by Ibn `Umar and others, then it is known that when “touching” is mentioned in the Qur’an or the Sunnah it refers to that which is accompanied by desire. We would like to cerita here the following verse that reads, “… and touch them not, while ye are in retreat in the mosques …” Here, it is not prohibited for the one who retreats to the mosque for devotion and worship to touch his wife without desire, but touching that is accompanied by desire is prohibited.

Also, this includes the Qur’anic verses that read “O ye who believe! If ye wed believing women and divorce them before ye have touched them, then there is no period that ye should reckon …” (Al-Ahzab: 49) “It is no sin for you if ye divorce women while yet ye have not touched them …” (Al-Baqarah: 236) For if he (the husband) touches his wife without desire, then the waiting period is not required and he is not required to pay her the whole dowry, according to the agreement of all Muslim scholars.

So, whoever assumes that Almighty Allah’s saying, “… or ye have touched women, …” includes general touching without desire has exceeded far beyond the language of the Qur’an and that of people. For if “touching” in which a man and a woman are included is mentioned, it is known that it refers to touching with desire. Similarly, if “sexual intercourse” in which a man and a woman are included is mentioned, it is well known that it refers to actual sexual intercourse and nothing else. (See the collection of Fatawa Sheikh Al-Islam Ibn Taimiyah, vol. 21, pp. 223-224)

In another context, Ibn Taimiyah stated: The Companions had debate regarding Almighty Allah’s saying, “… or ye have touched women, …”. Ibn `Abbas, supported by a group, held the opinion that touching here refers to sexual intercourse and added: Allah is modest and generous. He euphemizes with what He wills in respect of what He wills. Ibn Taimiyah added: This opinion is believed to be the most correct.

The Arabs disagreed regarding the meaning of touching: does it refer to sexual intercourse or actions that precede it? The first group said that it refers to sexual intercourse, while the second said that it refers to actions that precede it. They sought the arbitration of Ibn `Abbas, who supported the opinion of the first group and regarded that of the second as incorrect.

By transmitting all these sayings, I mean to show that when the word “al-mass” or “al-lams” (touching) is used to mean what a man does to a woman, it does not refer to mere touching but rather refers to either sexual intercourse or actions that precede it such as kissing, hugging, and any touching of the like that is accompanied by desire and enjoyment.

However, if we investigate the sahih (sound) Hadiths that are narrated from the Messenger of Allah (peace and blessings be upon him), we will conclude that the mere touching of hands between a man and a woman without desire or fear of temptation is not prohibited. Rather, it was done by the Prophet (peace and blessings be upon him), whose actions are originally a source of legislation. Almighty Allah says: “Verily in the Messenger of Allah ye have a good example …” (Al-Ahzab: 21). It is narrated on the authority of Anas ibn Malik (may Allah be pleased with him) that he said, “Any of the female slaves of Madinah could take hold of the hand of Allah's Messenger and take him wherever she wished.” (Reported by Al-Bukhari)

The above mentioned Hadith is a great sign of the modesty of the Prophet (peace and blessings be upon him).

Furthermore, it is reported in the two Sahihs that Anas ibn Malik (may Allah be pleased with him) said, “The Prophet (peace and blessings be upon him) used to visit Umm Hiram bint Milhan, who would offer him meals. Umm Hiram was the wife of `Ubadah ibn As-Samit. Allah's Messenger once visited her and she provided him with food and started looking for lice in his head. Then Allah's Messenger slept putting his head in her lap, and afterwards woke up smiling. Umm Hiram asked, ‘What causes you to smile, O Allah's Messenger?’ He said, ‘Some of my followers who (in a dream) were presented before me as fighters in Allah's Cause (on board a ship) amidst this sea cause me to smile; they were as kings on thrones …’”

Al-Hafizh Ibn Hajar has mentioned lessons that are deduced from this Hadith: The guest is permitted to nap in a house other than his own on condition that he is given permission and there is no fear of fitnah. According to this Hadith a woman is also permitted to serve the guest by offering him a meal, drink or the like. Furthermore, a woman is permitted to look for lice in his head, but this last was an object of controversy. Ibn `Abd Al-Barr said, “I think that Umm Hiram or her sister Umm Sulaim had breast-fed the Messenger of Allah (peace and blessings be upon him). So, each one of them had become his foster mother or his foster aunt. That was why he (the Prophet) used to sleep in her house and she used to deal with him as one of her mahrams.” Then he (Ibn `Abd Al-Barr) mentioned what indicates that Umm Hiram was one of the Prophet’s mahrams, as she was one of his relatives from his maternal aunts, since the mother of `Abd Al-Muttalib, his grandfather, was from Banu An-Najjar.

Others said that the Prophet (peace and blessings be upon him) was infallible and could control his sexual desires even from his wives, so what about other women who were illegal for him while he was granted infallibility from doing any wrong action or obscenity? This was one of his distinctive traits.

Al-Qadi `Iyad replied that the distinctive traits of the Prophet are not proven by personal interpretations of Hadiths. As for his infallibility, it is indisputable, but the original ruling is that it is permissible to take the Prophet’s actions as a model unless there is evidence that this action is one his distinctive traits.

Furthermore, Al-Hafizh Al-Dumyati said: It is wrong to claim that Umm Hiram was one of the maternal aunts of the Prophet (peace and blessings be upon him) either by reason of marriage or fosterage. Those who breast-fed the Prophet (peace and blessings be upon him) are well known. None of them was from the Ansar except the mother of `Abd Al-Muttalib. She was Salma bint `Amr ibn Zaid ibn Lubaid ibn Khirash ibn `Amir ibn Ghunm ibn `Adyy ibn An-Najjar. While Umm Hiram is the daughter of Milhan ibn Khalid ibn Zaid ibn Judub ibn `Amir ibn Ghunm ibn `Adyy ibn An-Najjar. Umm Hiram has a common ancestor with Salma only in their grandfather `Amir ibn Ghunm. So, they are not among his mahrams because it is a metaphorical relationship. Al-Hafizh Al-Dumyati added: If this is proven, it is reported in the Sahih books of Hadith that the Prophet (peace and blessings be upon him) used not to enter any house in Madinah except the house of Umm Sulaim besides those of his wives. When he was asked why, he said, “I take pity on her, as her brother (Hiram ibn Milhan) was killed in my company.”

If this Hadith has excluded Umm Sulaim, then Umm Hiram is granted the same exclusion as her because they are sisters and resided in the same house; each one of them had her own apartment beside their brother Hiram ibn Milhan. So, the case is mutual between them, as reported by Al-Hafizh ibn Hajar.

Moreover, Umm Sulaim is the mother of Anas ibn Malik, the servant of the Prophet (peace and blessings be upon him), and it was the habit of people that the master mixed with his servant and his family and did not deal with them as outsiders.

Then, Al-Dumyati said: There is no indication in the Hadith showing that the Prophet (peace and blessings be upon him) had khulwa (privacy) with Umm Hiram, as this might have happened in the presence of a son, a servant, or a husband.

Ibn Hajar replied: This is a strong likelihood, but it does not refute the original argument represented in looking for lice in the head and sleeping in her lap.

Ibn Hajar added: The best reply is that it is one of the distinctive traits of the Prophet (peace and blessings be upon him) (See Fath Al-Bari, vol. 13, pp. 230-231).

What I conclude from the aforementioned narrations is that the mere touching is not haram. So, if there exists reasons for mixing as that between the Prophet (peace and blessings be upon him) and Umm Hiram and Umm Sulaim and there is no fear of fitnah, then there is nothing wrong with shaking hands when there is a need for it, such as when returning from travel, the non-mahram male relative visiting his female relative, and vice versa, especially if this meeting happens after a long period.

Finally, I would like to ascertain two points:

Firstly, shaking hands between males and females who are not mahrams is only permissible when there is no desire or fear of fitnah. But if there is fear of fitnah, desire, or enjoyment, then handshaking is no doubt haram (unlawful). In contrast, if either of these two conditions (that there is no desire or fear of fitnah) is lacking between a male and any of his female mahrams, such as his aunt or foster sister or the like, then handshaking will be haram (although it is originally permissible).

Secondly, handshaking between males and females who are not mahrams should be restricted to necessary situations such as between relatives or those whose relationships are established by marriage. It is preferable not to expand the field of permissibility in order to block the means to evil and to be far away from doubt and to take the Prophet (peace and blessings be upon him) as a model when there is no proof that he shook hands with a non-mahram woman. Also, it is preferable for the pious Muslim, male or female, not to stretch out his/her hand to shake the hand of anyone of the opposite sex who is not mahram. But if he/she is put in a situation that someone stretches out his/her hand to shake hands with him/her, then he/she can do that.

I have tried to clarify the detailed ruling of the issue here in order to inform those who are in the dark about it how to behave while sticking to the tenets of their religion. Also, when the detailed Islamic ruling is explained and people are fully aware of it, there will be no room for personal justifications that are not supported by legal backing.

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acok_86
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Sabah   avatar


posticon Posting pada: 24-05-10 20:38


Kesimpulan yang dapat diambil dari penerangan Dr Yusuf Qardawi

Finally, I would like to ascertain two points:

Firstly, shaking hands between males and females who are not mahrams is only permissible when there is no desire or fear of fitnah. But if there is fear of fitnah, desire, or enjoyment, then handshaking is no doubt haram (unlawful). In contrast, if either of these two conditions (that there is no desire or fear of fitnah) is lacking between a male and any of his female mahrams, such as his aunt or foster sister or the like, then handshaking will be haram (although it is originally permissible).

Secondly, handshaking between males and females who are not mahrams should be restricted to necessary situations such as between relatives or those whose relationships are established by marriage. It is preferable not to expand the field of permissibility in order to block the means to evil and to be far away from doubt and to take the Prophet (peace and blessings be upon him) as a model when there is no proof that he shook hands with a non-mahram woman. Also, it is preferable for the pious Muslim, male or female, not to stretch out his/her hand to shake the hand of anyone of the opposite sex who is not mahram. But if he/she is put in a situation that someone stretches out his/her hand to shake hands with him/her, then he/she can do that.

I have tried to clarify the detailed ruling of the issue here in order to inform those who are in the dark about it how to behave while sticking to the tenets of their religion. Also, when the detailed Islamic ruling is explained and people are fully aware of it, there will be no room for personal justifications that are not supported by legal backing.

Read more:

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Awani
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spain   avatar


posticon Posting pada: 28-05-10 01:07


Assalamualaikum

Syukran dengan info tersebut :)


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faithfuller
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Perak   avatar


posticon Posting pada: 28-05-10 08:49


salam..

kan mazhab lain yang ada membenarkan bersalam antara lelaki dan perempuan..habis tu,nak pertikaikan mazhab lain ke? mazhab ni pun bukanlah memberi ruang kepada nafsu untuk menyentuh ajnabi..tapi jika pengikut shafie, memanglah haram..



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Awani
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spain   avatar


posticon Posting pada: 28-05-10 12:59


Pada 28-05-10 08:49 , faithfuller posting:

!!! QUOTE !!!

salam..

kan mazhab lain yang ada membenarkan bersalam antara lelaki dan perempuan..habis tu,nak pertikaikan mazhab lain ke? mazhab ni pun bukanlah memberi ruang kepada nafsu untuk menyentuh ajnabi..tapi jika pengikut shafie, memanglah haram..



Wasalam

Jadi mana satu mazhab yang patut diikuti ?


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SiNaRaBaDi
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KualaLumpur   avatar


posticon Posting pada: 28-05-10 20:57


Pada 28-05-10 12:59 , Awani posting:

!!! QUOTE !!!

Pada 28-05-10 08:49 , faithfuller posting:

!!! QUOTE !!!

salam..

kan mazhab lain yang ada membenarkan bersalam antara lelaki dan perempuan..habis tu,nak pertikaikan mazhab lain ke? mazhab ni pun bukanlah memberi ruang kepada nafsu untuk menyentuh ajnabi..tapi jika pengikut shafie, memanglah haram..



Wasalam

Jadi mana satu mazhab yang patut diikuti ?



Bismillahirrahmanirrahim
Salam

Dengan izin & rahmatnya., tapi bagaimana pula ye bersalaman antara ipar.. dalam situasi ini pula, jika dihulurkan tangan... jadi keliru bila kita melihat ada sebahagian yang masih terima persalaman ini. Jika rujuk pada hukum batal wudhuk.. ipar masih dikira ajnabi. Ada yang mengatakan...ikut mazhab.

mohon pencerahan dari persoalan ini..

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Awani
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spain   avatar


posticon Posting pada: 29-05-10 11:19


Pada 28-05-10 20:57 , SiNaRaBaDi posting:

!!! QUOTE !!!

Pada 28-05-10 12:59 , Awani posting:

!!! QUOTE !!!

Pada 28-05-10 08:49 , faithfuller posting:

!!! QUOTE !!!

salam..

kan mazhab lain yang ada membenarkan bersalam antara lelaki dan perempuan..habis tu,nak pertikaikan mazhab lain ke? mazhab ni pun bukanlah memberi ruang kepada nafsu untuk menyentuh ajnabi..tapi jika pengikut shafie, memanglah haram..



Wasalam

Jadi mana satu mazhab yang patut diikuti ?



Bismillahirrahmanirrahim
Salam

Dengan izin & rahmatnya., tapi bagaimana pula ye bersalaman antara ipar.. dalam situasi ini pula, jika dihulurkan tangan... jadi keliru bila kita melihat ada sebahagian yang masih terima persalaman ini. Jika rujuk pada hukum batal wudhuk.. ipar masih dikira ajnabi. Ada yang mengatakan...ikut mazhab.

mohon pencerahan dari persoalan ini..


Ana pun confuse juga mengenai hal ini :-?

Boleh ke bersalaman dengan ipar?


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Kosong
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Dari: Selangor

malaysia   avatar


posticon Posting pada: 29-05-10 18:14


Pada 28-05-10 08:49 , faithfuller posting:

!!! QUOTE !!!

salam..

kan mazhab lain yang ada membenarkan bersalam antara lelaki dan perempuan..habis tu,nak pertikaikan mazhab lain ke? mazhab ni pun bukanlah memberi ruang kepada nafsu untuk menyentuh ajnabi..tapi jika pengikut shafie, memanglah haram..





Assalamualaikum


Berdasarkan Fatwa Ulama Ahlus Sunnah, tiada perselisihan hukum menyentuh wanita ajnabi itu haram pada mana-mana mazhab!


Sila rujuk huraian dari awal,.....

Kelonggaran yang diberikan hanyalah kepada wanita tua yang tiada syahwat lagi....




!!! QUOTE !!!


Firstly,
there is no position in the school of our Imam al-Shafi'i, May Allah be pleased with him and have mercy upon him, that permits a man to shake hands with an unrelated woman.

The established position of the school, over which there is no dispute, is that anything unlawful to look at of a woman is also unlawful to touch . This is stated in the Minhaj of Imam Nawawi and others who have all said because touching is more serious than looking in the pleasure and desire it arouses. I would add, no one has disputed this reasoning.


Secondly,
from my research on this subject, I have not found a single stance in the schools of the Hanafi, Maliki, or Hanbali imams      that permits a man to shake hands at all with an unrelated woman without a barrier. This much is apparent from the fatwa. At all, or mutlaqan, means there is no difference between a young woman and an elderly woman.



Sila baca lanjut lagi dari awal posting bagi maklumat penuh....!


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Kosong
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Posting: 58
Dari: Selangor

malaysia   avatar


posticon Posting pada: 29-05-10 23:34


Pada 28-05-10 20:57 , SiNaRaBaDi posting:

!!! QUOTE !!!

, tapi bagaimana pula ye bersalaman antara ipar.. dalam situasi ini pula, jika dihulurkan tangan... jadi keliru bila kita melihat ada sebahagian yang masih terima persalaman ini. Jika rujuk pada hukum batal wudhuk.. ipar masih dikira ajnabi. Ada yang mengatakan...ikut mazhab.

mohon pencerahan dari persoalan ini..



Assalamualaikum


Susah kan nak hidup sebagai Mu'min sejati di akhir zaman ini??? Kalau buat ikut Agama, ada yang kata sombong, ketinggalan zaman. Bila ikut masyarakat dan nafsu manusia, akhirat besok kena jawab!

Tambah pulak adanya ulamak2 akhir zaman permudahkan hukum......tanggung sendirila ye..... .....siapa yang nak ikut dia ikutlah........nanti tanggung sendirilah ye! :-)

Salam dengan ipar ? Ipar adalah maut......!!! Ertinya bahaya besar yang sangat mudah terjerumus kepada zina!



Rasulullah Shallallahu ‘alaihi wa sallam bersabda :

”Jangan kamu sekalian masuk ke dalam (ruang) wanita. Mereka bertanya, “Ya Rasulullah bagaimana dengan saudara ipar?”. Rasulullah menjawab, “Saudara ipar adalah maut” .



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SiNaRaBaDi
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KualaLumpur   avatar


posticon Posting pada: 29-05-10 23:54


Pada 29-05-10 23:34 , Kosong posting:

!!! QUOTE !!!

Assalamualaikum


Susah kan nak hidup sebagai Mu'min sejati di akhir zaman ini??? Kalau buat ikut Agama, ada yang kata sombong, ketinggalan zaman. Bila ikut masyarakat dan nafsu manusia, akhirat besok kena jawab!

Tambah pulak adanya ulamak2 akhir zaman permudahkan hukum......tanggung sendirila ye..... .....siapa yang nak ikut dia ikutlah........nanti tanggung sendirilah ye! :-)

Salam dengan ipar ? Ipar adalah maut......!!! Ertinya bahaya besar yang sangat mudah terjerumus kepada zina!



Rasulullah Shallallahu ‘alaihi wa sallam bersabda :

”Jangan kamu sekalian masuk ke dalam (ruang) wanita. Mereka bertanya, “Ya Rasulullah bagaimana dengan saudara ipar?”. Rasulullah menjawab, “Saudara ipar adalah maut” .



Bismillahirrahmanirrahim

Susah itu tiada bagi mereka yang fahamkan konsep Islam..., yang jadi tak faham & rumit ni bagi mereka yang tak reti dan tak mahu nak faham atau pelajari., kemudian pelbagai huraian yang dikeluarkan..dengan pernyataan sombong lah, ikut agama sangat.. ketinggalan zaman.

Berkenaan sesama ipar..tidak ramai yang BERUSAHA PELAJARINYA...hanya pandangan yang ringan diambil.. cukuplah mesra dengan hubungan kekeluargaan yang terjalin... apakah mereka menyedari perkara ini perlu dipandang serius..

Sinar nak Tanya... salahkah jika anak buah elakkan dari bersalaman dengan pakcik sebelah ibu sekalipun..hanya pakcik. Apakah berdosa... tapi bila malu dan rasa...(tak tahu nak gambarkan bagi wanita)..terus dipersalahkan dengan pengaruh berkawan dengan rakan yang sefikrah. Kalau dah dipelawa masuk dan disediakan minuman.. kemudian ke bilik.. itupun menjadi persoalan. Rupanya...lagi nak jaga malu dan tatatertib itu...lagi mudah untuk diperkatakan & diusik...... sehingga diri jadi takut untuk berhadapan dengan ‘pakcik’. Apakah pula...bila digelar pakcik kepada anak kakak/adik perempuan...masih tidak terjaga lagi aurat & perlakuannya dihadapan anak buah?

Sinar perlukan jawapan... Syukran atas perkongsian.

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acok_86
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Sabah   avatar


posticon Posting pada: 30-05-10 13:13


Pada 29-05-10 11:19 , Awani posting:

!!! QUOTE !!!


Boleh ke bersalaman dengan ipar?



jawapan Dr Yusuf Qardhawi

'' handshaking between males and females who are not mahrams should be restricted to necessary situations such as between relatives or those whose relationships are established by marriage''

pandangan Al Qardhawi adalah dibolehkan bersalaman antara keluarga mahupun keluarga melalui perkhawinan tetapi diperketatkan kepada situasi yang perlu sahaja

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Kosong
Warga 2 Bintang
Menyertai: 14.05.2010
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Posting: 58
Dari: Selangor

malaysia   avatar


posticon Posting pada: 30-05-10 13:59


Pada 30-05-10 13:13 , acok_86 posting:

!!! QUOTE !!!

Pada 29-05-10 11:19 , Awani posting:

!!! QUOTE !!!


Boleh ke bersalaman dengan ipar?



jawapan Dr Yusuf Qardhawi

'' handshaking between males and females who are not mahrams should be restricted to necessary situations such as between relatives or those whose relationships are established by marriage''

pandangan Al Qardhawi adalah dibolehkan bersalaman antara keluarga mahupun keluarga melalui perkhawinan tetapi diperketatkan kepada situasi yang perlu sahaja




Assalamualaikum

Ramai gunakan fatwa qardhawi ini sebagai tiket untuk bersalaman antara bukan mahram sedangkan sudah berabad lamanya para salaf saleh berhati-hati memberi fatwa sebegini.......! Kerana mereka sangat arif tentang akibat perbuatan bersentuhan dengan wanita bukan muhrim, apalagi ipar.....!

(sila rujuk Fatwa Ulama2 Ahlus-Sunnah diatas)



     Sudah banyak kisah terpampang setiap hari, zina berlaku antara ipar, antara bapa saudara dengan anak saudaranya, dengan datuk dengan cucunya.......! Ini mana puncanya? siapa akan jawab akibat perbuatan ini? Bukankah semua ini bermula dengan sentuhan.....sentuhan....!

Masya Allah apa nak jadi setengah ulama2 yang ada "kedudukan" ini........apa nak jadi masyarakat akhir zaman ini......!!!

Soalan aku yang kosong............ ada mana lagi ulama ahlus Sunnah yang masih hidup pada zaman ini, yang memberi fatwa macam ini tak? Tolong senaraikan......!


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acok_86
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Posting: 565
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Sabah   avatar


posticon Posting pada: 30-05-10 18:43


Pada 30-05-10 13:59 , Kosong posting:

!!! QUOTE !!!


Ramai gunakan fatwa qardhawi ini sebagai tiket untuk bersalaman antara bukan mahram sedangkan sudah berabad lamanya para salaf saleh berhati-hati memberi fatwa sebegini.......! Kerana mereka sangat arif tentang akibat perbuatan bersentuhan dengan wanita bukan muhrim, apalagi ipar.....!

(sila rujuk Fatwa Ulama2 Ahlus-Sunnah diatas)



     Sudah banyak kisah terpampang setiap hari, zina berlaku antara ipar, antara bapa saudara dengan anak saudaranya, dengan datuk dengan cucunya.......! Ini mana puncanya? siapa akan jawab akibat perbuatan ini? Bukankah semua ini bermula dengan sentuhan.....sentuhan....!

Masya Allah apa nak jadi setengah ulama2 yang ada "kedudukan" ini........apa nak jadi masyarakat akhir zaman ini......!!!

Soalan aku yang kosong............ ada mana lagi ulama ahlus Sunnah yang masih hidup pada zaman ini, yang memberi fatwa macam ini tak? Tolong senaraikan......!



1. saudara/i,,ulama buat fatwa bukan main hentam saja,,bukan kerana mereka ada kedudukan mereka suka-suka buat fatwa,,engkau kalau tak ada kebolehan berfatwa jangan hina atau sindir ulama yang susah payah mengeluarkan fatwa..

2. persentuhan antara lelaki dan perempuan dibahas panjang dalam artikel yang aku quote kan diatas. lain kali baca dulu, jangan asyik menghentam saja..

3. salah satu hujah dalam fatwa qardhawi adalah :

However, if we investigate the sahih (sound) Hadiths that are narrated from the Messenger of Allah (peace and blessings be upon him), we will conclude that the mere touching of hands between a man and a woman without desire or fear of temptation is not prohibited. Rather, it was done by the Prophet (peace and blessings be upon him), whose actions are originally a source of legislation. Almighty Allah says: “Verily in the Messenger of Allah ye have a good example …” (Al-Ahzab: 21).

''It is narrated on the authority of Anas ibn Malik (may Allah be pleased with him) that he said, “Any of the female slaves of Madinah could take hold of the hand of Allah's Messenger and take him wherever she wished.” (Reported by Al-Bukhari)''

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Kosong
Warga 2 Bintang
Menyertai: 14.05.2010
Ahli No: 39819
Posting: 58
Dari: Selangor

malaysia   avatar


posticon Posting pada: 30-05-10 22:15


Pada 30-05-10 18:43 , acok_86 posting:

!!! QUOTE !!!

Pada 30-05-10 13:59 , Kosong posting:

!!! QUOTE !!!


Ramai gunakan fatwa qardhawi ini sebagai tiket untuk bersalaman antara bukan mahram sedangkan sudah berabad lamanya para salaf saleh berhati-hati memberi fatwa sebegini.......! Kerana mereka sangat arif tentang akibat perbuatan bersentuhan dengan wanita bukan muhrim, apalagi ipar.....!

(sila rujuk Fatwa Ulama2 Ahlus-Sunnah diatas)



     Sudah banyak kisah terpampang setiap hari, zina berlaku antara ipar, antara bapa saudara dengan anak saudaranya, dengan datuk dengan cucunya.......! Ini mana puncanya? siapa akan jawab akibat perbuatan ini? Bukankah semua ini bermula dengan sentuhan.....sentuhan....!

Masya Allah apa nak jadi setengah ulama2 yang ada "kedudukan" ini........apa nak jadi masyarakat akhir zaman ini......!!!

Soalan aku yang kosong............ ada mana lagi ulama ahlus Sunnah yang masih hidup pada zaman ini, yang memberi fatwa macam ini tak? Tolong senaraikan......!



1. saudara/i,,ulama buat fatwa bukan main hentam saja,,bukan kerana mereka ada kedudukan mereka suka-suka buat fatwa,,engkau kalau tak ada kebolehan berfatwa jangan hina atau sindir ulama yang susah payah mengeluarkan fatwa..

2. persentuhan antara lelaki dan perempuan dibahas panjang dalam artikel yang aku quote kan diatas. lain kali baca dulu, jangan asyik menghentam saja..

3. salah satu hujah dalam fatwa qardhawi adalah :

However, if we investigate the sahih (sound) Hadiths that are narrated from the Messenger of Allah (peace and blessings be upon him), we will conclude that the mere touching of hands between a man and a woman without desire or fear of temptation is not prohibited. Rather, it was done by the Prophet (peace and blessings be upon him), whose actions are originally a source of legislation. Almighty Allah says: “Verily in the Messenger of Allah ye have a good example …” (Al-Ahzab: 21).

''It is narrated on the authority of Anas ibn Malik (may Allah be pleased with him) that he said, “Any of the female slaves of Madinah could take hold of the hand of Allah's Messenger and take him wherever she wished.” (Reported by Al-Bukhari)''





Assalamualaikum


Kamu pun jangan cepat nak melenting.......acok83! Aku bukan nak fatwa kat sini....... .....aku cuma minta kamu senaraikan ulama2 Ahlus Sunnah lain yang bagi fatwa macam itu....! be cool acok.......:-)

Aku sudah baca fatwa qardhawi dan juga Fatwa Ulama2 lain yang terkemuka dari seluruh dunia ; seperti Shaikh Sai'd Ramadhan Al-Buti, Shaikh Wahbah Zuhaili, Shaikh Faraz Rabbani, Mufti Ibrahim Desai, Habib2 Ulama dari Tarim, Hadramaut, Yemen, Ulama2 di Darul Uloom, India. Setakat yang aku jumpa fatwa qardhawi ini agak berlainan dari ulama2 lain sebagaimana aku huraikan dari awal posting.

Kemungkinan Qardhawi memberikan fatwa tersebut berdasarkan suasana atau ketika suatu upacara tertentu. Tetapi sebagaimana lazim manusia tidak memahami dan mengambil kesempatan atas sesuatu Fatwa.


Sekali lagi aku nak ulang, aku bukan nak bahas fatwa ulama2, tetapi cuma minta kamu senaraikan ulama2 yang sependapat dengan qardhawi ....! (sebab ye .....mungkin aku tak jumpa lagi fatwa Ulama sama dengan fatwa beliau)


Silakan.....acok83......cool dan sabar ye!!! :bye:


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Kosong
Warga 2 Bintang
Menyertai: 14.05.2010
Ahli No: 39819
Posting: 58
Dari: Selangor

malaysia   avatar


posticon Posting pada: 31-05-10 09:47


Assalamualaikum


Ini nasihat untuk aku yang bernama Kosong dan bagi mereka yang mempunyai mata hati yang di sinari cahaya Ilahi.......!


Nabi telah menyebut Ummat terbaik adalah sahabat-sahabat Nabi yang mulia, sebahagian mereka telah dijamin syurga oleh Allah.... kemudian di ikuti Tabi'in dan Tabi'it-Tabi'in. Mereka adalah manusia2 plihan Allah yang menjadi penyambung warisan kenabian. Sudah beribu tahun lamanya warisan ini dipertahankan oleh Ulama2 Ahlus-Sunnah Wal Jamaah.

Malangnya ada saja mereka-mereka bergelar ulama sering bertentangan dengan Ulama2 salaf ini. Contohnya Mu'tazilah, Jabariyyah, Mujassimah, Jahmiyyah dan banyak lagi..... semuanya 72 golongan. mereka-mereka yang sesat ini bukan orang biasa ...tetapi bergelar Ulama....! Mereka memberikan fatwa2 bertentangan dengan Ahlus-Sunnah wal Jamaah sehingga ramai yang menjadi sesat.

Keadaan ini berterusan sehingga kini dan akan berterusan sehingga hari Qiamat.... ...pasti ada mereka-mereka yang bergelar Ulama menentang arus Ulama Ahlus Sunnah!

orang-orang Mu'min yang bijak, perlu memilih mana-mana pendapat yang menjadi pegangan jumhur Ulama Ahlus-Sunnah agar terkeluar daripada terperangkap didalam 'syubhah' kerana terlalu banyak kesamaran diakhir zaman ini sedangkan mereka yang berilmu terlalu sedikit.

Jauhkan sama sekali daripada menjadi 'fanatik' kepada seseorang yang bergelar ulama, walaupun dia terkenal. Ulama zaman ini, macam mana terkenal pun tak dapat menandingi Ulama2 salaf yang diakui wara' dan taqwa mereka. Ilmu mereka didalam Ulumul Qur'an dan Hadis serta disiplin ilmu2 agama yang lain tiada tolok bandingnya. Mereka telah diakui oleh seluruh Ulama Mu'tabar sepanjang zaman. Sebab itu kita perlu mendengar semua pendapat Ulama2 Ahlus Sunnah yang lain pada zaman ini dan membuat pertimbagan yang wajar pada Iman!

mana-mana pendapat Ulama zaman ini yang bertentangan dengan Ulama2 salaf perlu di teliti dengan sungguh-sungguh dan mendengar pendapat Ulama2 Ahlus Sunnah yang lain supaya kita tidak menyesal kemudian hari.....!


Kosong is only Kosong!
Kosong is against no one!
Kosong loves everyone in the path of Allah!    :bye:


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acok_86
WARGA SETIA
Menyertai: 29.06.2006
Ahli No: 25020
Posting: 565
Dari: tawau,SABAH BAH

Sabah   avatar


posticon Posting pada: 01-06-10 01:25


Pada 30-05-10 22:15 , Kosong posting:

!!! QUOTE !!!


Sekali lagi aku nak ulang, aku bukan nak bahas fatwa ulama2, tetapi cuma minta kamu senaraikan ulama2 yang sependapat dengan qardhawi ....! (sebab ye .....mungkin aku tak jumpa lagi fatwa Ulama sama dengan fatwa beliau)


Silakan.....acok83......cool dan sabar ye!!! :bye:



1. Responding to the question, Sheikh Muhammad Al-Mukhtar Al-Shinqiti,

There are two common hadiths concerning shaking hands with the opposite sex. In the first hadith, the Prophet (peace and blessings be upon him) is reported to have said, "I do not shake hands with women" (Al-Bukhari).

The second hadith is narrated on the authority of Anas ibn Malik (may Allah be pleased with him), he said, "The female slave from Madinah would take hold of the hand of Allah's Messenger and lead him wherever she wished, without withdrawing her hands from his hands until the Prophet fulfils her need" (Ahmad).

Based on the two hadiths, we conclude that the basic rule discourages shaking hands with members of the opposite sex, but if one were put in an awkward situation, then there would be no harm to shake hands with members of the opposite sex. This ruling applies to Muslims living in the West because of the social customs prevailing in these countries.


2. Sheikh Ahmad Kutty,

It is in the last mentioned case that even some of the jurists of the early times considered shaking hands with females as permissible, provided there is no temptation factor involved. Imam Ibrahim An-Nakh`ie was of this view, as is reported from him.

So decide for yourself; if it bothers you, then don’t do it. But if you are faced with a society where it is considered strange and unfriendly not to do so, then just do it and get over with it.

3. Al-Hafizh Ibn Hajar said :

it is possible that taking the pledge of allegiance happened on more than one occasion. Sometimes, it happened without touching hands by any means, as narrated by `A’ishah. Another time it happened that the women’s oath of allegiance was accepted by shaking their hands with the Prophet (peace and blessings be upon him), as narrated by Al-Sha`bi. A third time it happened that they dipped their hands in the vessel as mentioned by Ibn Is-haq.


Reference :
1. Page Title

2. islamonline

3. islamonline

p/s : Saya marah bila ada perbuatan mengutuk atau menyindir ulama lain hanya kerana berbeza pandangan dengan kita..cuba lah bersikap menghormati pandangan ulama lain..cuba kamu lihat ayat kamu seperti dibawah ini..bukan kah ini satu sindiran kepada ulama seperti al qardhawi,kutty dan ibn hajar???

Masya Allah apa nak jadi setengah ulama2 yang ada "kedudukan" ini........apa nak jadi masyarakat akhir zaman ini......!!!

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Kosong
Warga 2 Bintang
Menyertai: 14.05.2010
Ahli No: 39819
Posting: 58
Dari: Selangor

malaysia   avatar


posticon Posting pada: 01-06-10 02:51


Pada 01-06-10 01:25 , acok_86 posting:

!!! QUOTE !!!



Based on the two hadiths, we conclude that the basic rule discourages shaking hands with members of the opposite sex, but if one were put in an awkward situation, then there would be no harm to shake hands with members of the opposite sex.

This ruling applies to Muslims living in the West because of the social customs prevailing in these countries.


2. Sheikh Ahmad Kutty,

It is in the last mentioned case that even some of the jurists of the early times considered shaking hands with females as permissible, provided there is no temptation factor involved. Imam Ibrahim An-Nakh`ie was of this view, as is reported from him.

So decide for yourself; if it bothers you, then don’t do it. But if you are faced with a society where it is considered strange and unfriendly not to do so, then just do it and get over with it.





Assalamualaikum



Ok ini baru betul. Saya harap 2 pendapat ulama ini sebagai perkhabaran yang benar dan sesuai untuk orang-orang awam Islam mendekati hukum ini berdasarkan pertimbagan Iman, bukan berdasarkan kehendak diri, sebagaimana yang dicadangkan sendiri oleh Ulama2 tersebut. (Walaupun pendapat2 diatas sudah ada hujjah Ulama yang memberi penjelasan dan perbahasan yang lain, saya rasa tak perlu panjangkan lagi perbincangan ini.)



Kedua :
Hadis berkenaan cara bye'at Nabi Sallallahu Alaihi wasallam di bincang secara panjang lebar oleh Ulama2 Arifin. Ianya adalah "khususiyyah" Nabi dan juga mereka-mereka yang menjadi pewaris Nabi untuk menerima bye'at daripada Ummat, bukan mengambil 'istimbat' hukum untuk dijadikan pemakaian oleh semua orang. Ini juga ada perbahasan lanjut, tak perlulah kita bicang di sini kerana bukan tempatnya.



Ketiga :

Ada yang menarik perhatian didalam fatwa diatas.....iaitu kelonggaran bagi mereka yang tinggal dinegeri2 barat atau disebabkan sesuatu keadaan tertentu......! Mm....sangat menarik.....!


Keempat:
Sebelum menutup perbincangan ...Tambahan sedikit untuk renungan bersama.......

Ulama yang setuju ada kelonggaran, memberi syarat :

1. Wanita itu dari kalangan keluarga.
2. Tiada unsur syahwat berlaku ketika bersalaman
4. Tidak dilazimkan, cuma boleh pada upacara tertentu.
3. Aman dari fitnah

Semua perkara diatas mempunyai unsur2 'syubhah' yang sangat besar.    Persoalan sekarang......

Siapa yang menentukan 'batas' wujudnya syahwat ini?
Apa tandanya wujud syahwat ini?
Wujud syahwat sebelum, selepas atau ketika bersalaman?
Adakah jaminan perkara jarang-jarang yang dibuat (salam ini) tidak akan menjadi perkara biasa.?
Apa tandanya aman dari fitnah?

Bagi mereka yang menerima pendapat ini, Semua perkara di atas perlu di renung dalam2 dan mengambil pendekatan yang bijak atas dasar Iman, agar tidak menyesal dengan perbuatan diri kita suatu masa nanti.


Baik!
Rasanya sudah cukup maklumat untuk masing-masing buat pilihan!

Tanyalah Iman! Buatlah pilihan. Kita masing-masing akan bertanggungjawab atas pilihan masing-masing!

Syukran!


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acok_86
WARGA SETIA
Menyertai: 29.06.2006
Ahli No: 25020
Posting: 565
Dari: tawau,SABAH BAH

Sabah   avatar


posticon Posting pada: 01-06-10 10:00


Pada 01-06-10 02:51 , Kosong posting:

!!! QUOTE !!!



Kedua :
Hadis berkenaan cara bye'at Nabi Sallallahu Alaihi wasallam di bincang secara panjang lebar oleh Ulama2 Arifin. Ianya adalah "khususiyyah" Nabi dan juga mereka-mereka yang menjadi pewaris Nabi untuk menerima bye'at daripada Ummat, bukan mengambil 'istimbat' hukum untuk dijadikan pemakaian oleh semua orang. Ini juga ada perbahasan lanjut, tak perlulah kita bicang di sini kerana bukan tempatnya.


Khususiyyah nabi?? rasanya ini hanyalah pandangan segelintir ulama, jangan lah pula nak kata methodologi ulama lain mengistinbat hukum dari hadis tersebut sebagai salah...

Kosong posting:

!!! QUOTE !!!



Ketiga :

Ada yang menarik perhatian didalam fatwa diatas.....iaitu kelonggaran bagi mereka yang tinggal dinegeri2 barat atau disebabkan sesuatu keadaan tertentu......! Mm....sangat menarik.....!


rasanya situasi ini bukan sahaja dialami oleh umat islam dinegara barat..tetapi juga di alami di negara multi culture seperti malaysia.

Kosong posting:

!!! QUOTE !!!


Keempat:
Sebelum menutup perbincangan ...Tambahan sedikit untuk renungan bersama.......

Ulama yang setuju ada kelonggaran, memberi syarat :

1. Wanita itu dari kalangan keluarga.
2. Tiada unsur syahwat berlaku ketika bersalaman
4. Tidak dilazimkan, cuma boleh pada upacara tertentu.
3. Aman dari fitnah

Semua perkara diatas mempunyai unsur2 'syubhah' yang sangat besar.    Persoalan sekarang......

Siapa yang menentukan 'batas' wujudnya syahwat ini?
Apa tandanya wujud syahwat ini?
Wujud syahwat sebelum, selepas atau ketika bersalaman?
Adakah jaminan perkara jarang-jarang yang dibuat (salam ini) tidak akan menjadi perkara biasa.?
Apa tandanya aman dari fitnah?


1. penentuan batas??Allah tahu apa yang di niat kan oleh si pelaku..

2. Allah juga tahu sesiapa yang sgaja bersalam untuk menimbulkan syahwat nya.

3. Apakah manusia juga wajib tahu si anu dan si anu bersyahwat ketika bersalam????

Kosong posting:

!!! QUOTE !!!


Bagi mereka yang menerima pendapat ini, Semua perkara di atas perlu di renung dalam2 dan mengambil pendekatan yang bijak atas dasar Iman, agar tidak menyesal dengan perbuatan diri kita suatu masa nanti.


Baik!
Rasanya sudah cukup maklumat untuk masing-masing buat pilihan!

Tanyalah Iman! Buatlah pilihan. Kita masing-masing akan bertanggungjawab atas pilihan masing-masing!

Syukran!



ya setuju, moga kita sentiasa dalam redha Ilahi..amin,,



insan lemah

acok_86 :bunga:

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Awani
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spain   avatar


posticon Posting pada: 01-06-10 13:52


Assalamualaikum

Syukran dengan feedback sahabat ukhwah sekalian :)

:bunga:


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Kosong
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malaysia   avatar


posticon Posting pada: 01-06-10 18:13


Pada 01-06-10 10:00 , acok_86 posting:

!!! QUOTE !!!



Khususiyyah nabi?? rasanya ini hanyalah pandangan segelintir ulama, jangan lah pula nak kata methodologi ulama lain mengistinbat hukum dari hadis tersebut sebagai salah...



Assalamualaikum

Segelintir Ulama? acok pasti ke dengan kenyataan ini? Yang sebenarnya terbalik!    Jumhur Ulama menolak menjadikan hadis tersebut sebagai hujjah menghalalkan sentuhan lelaki-wanita ajnabi !

Jika acok_86 berminat untuk berbincang perkara di atas lebih lanjut ; berkenaan 'kshususiyyah' Nabi serta dalil2 lain bolehlah pm saya, ok?    Kita buat perbincangan tertutup!     :-)

Cara ini akan lebih selamat untuk hati kita dan Iman kita!




!!! QUOTE !!!


1. penentuan batas??Allah tahu apa yang di niat kan oleh si pelaku..

2. Allah juga tahu sesiapa yang sgaja bersalam untuk menimbulkan syahwat nya.

3. Apakah manusia juga wajib tahu si anu dan si anu bersyahwat ketika bersalam????



Inilah kunci masalahnya!

Sebab manusia ini bersifat lemah, sentiasa kalah kepada dua unsur kejahatan didalam dirinya ; NAFSU DAN SYAITAN!

Kedua unsur kejahatan ini akan sentiasa menghiasi pandangan dan pendengaran sebagai kebaikan. Padahal ianya keburukan dan kejahatan.

Sebab itu Allah Ta'ala perintahkan "jangan kamu menghampiri zina" Iaitu jangan kamu hampiri segala yang membawa kepada zina ; jangan berpandangan, jangan berdampingan, jangan bersentuhan.

Bermula dari sentuhan yang sedikit, akan mendorong kepada sentuhan yang rapat. Bermula dari sentuhan berkala, akan membawa kepada sentuhan yang lazim, bermula dari sentuhan yang tiada syahwat akan mengheret kepada sentuhan penuh syahwat!    Semua perubahan ini tidak akan disedari kerana bisikan Iblis kedalam hati manusia cukup halus dan masuknya tanpa dis sedari!

Menyedari hakikat inilah Ulama2 salaf dan mereka-mereka yang mengikuti jejak mereka dari dahulu sehingga sekarang, tetap mengharamkan sebarang sentuhan dengan ajnabi, sama ada mereka saudara atau bukan saudara!

Nah! Sekarang terbukti sebab larangan Allah Ta'ala tersebut. Berapa banyak peristiwa2 kekejian dilapurkan setiap hari yang dilakukan oleh kalangan saudara2 sendiri!!! Datuk merogol cucu, Bapa saudara berzina dengan anak saudara, suami berzina dengan iparnya! Wal Iyazubillah!

Dari mana puncanya? Kenapa mereka tak sedar mereka sedang di kuasai syahwat? Bukankah asalnya mereka menyentuh tanpa syahwat? Bukankah asalnya mereka tiada niat untuk melakukan perbuatan keji? Mengapa mereka terjerumus juga?



Yang halal itu jelas, yang haram itu pun jelas, di antara keduanya ada kesamaran........TETAPI kebanyakan manusia suka kepada kesamaran ini kerana ianya jalan mudah dan lazat pada nafsu!

Siapa yang ingin tetap berpegang kepada Ulama2 salaf dan mereka-mereka yang tetap berpegang kepada warisan ini, teruskanlah! Siapa2 yang ingin beralih kepada pendapat beberapa ulama akhir zaman ini silakanlah! ...... :-)

Jumhur Ulama Mu'tabarah sentiasa menepati kebenaran!


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hasanrijal
Warga 4 Bintang
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Ahli No: 38117
Posting: 201
Dari: LaNd bEloW ThE WinD

Sabah   avatar


posticon Posting pada: 01-06-10 22:13


salam..saya tidak berminat nak berhujah di sini..cukupla dengan membaca posting kawan-kawan ukhwah yang disandarkan dengan pandangan ulama silam mahupun kini yang diakui keahlian mereka dalam bab agama..tapi bagi saya, dengan isu sumbang mahram mahupun tidak mahram yang kecoh2 sangat sekarang ini, adalah lebih baik kalau kita elakkan berjabat tangan antara lelaki dan wanita bukan muhrim..

sekadar pandangan.....


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Somewhere, something incredible is waiting to be seen


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SiNaRaBaDi
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KualaLumpur   avatar


posticon Posting pada: 01-06-10 22:35


Pada 01-06-10 22:13 , hasanrijal posting:

!!! QUOTE !!!

lebih baik kalau kita elakkan berjabat tangan antara lelaki dan wanita bukan muhrim..

sekadar pandangan.....



Bismillah..

Betul lah tu...:-) Segala punca bermula dengan penglihatan, persentuhan & perlakuan. Sebaiknya elakkan walaupun saudara, sepupu atau pakcik. Menjaga itu lebih aula' keatas peribadi muslim.

Wallahua'lam

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acok_86
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Sabah   avatar


posticon Posting pada: 02-06-10 12:57


1. sememangnya semua ulama menyarankan kita agar cuba elakkan bersalam diantara lelaki dan perempuan dan mereka membenarkan dengan syarat2 yang ketat, cuma jangan lah kita MARAHKAN, atau HINA pihak2 yang terpaksa bersalam kerana berhadapan dengan budaya bersalam.

2. seandainya kita hidup dalam bia'ah muslim yang mana tiada budaya persalaman diantara lelaki dan perempuan, maka teruskan lah budaya ini kerana ini lebih baik. tapi jangan anggap budaya kita sama dengan semua orang.

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SiNaRaBaDi
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KualaLumpur   avatar


posticon Posting pada: 02-06-10 14:01


!!! QUOTE !!!

1. sememangnya semua ulama menyarankan kita agar cuba elakkan bersalam diantara lelaki dan perempuan dan mereka membenarkan dengan syarat2 yang ketat, cuma jangan lah kita MARAHKAN, atau HINA pihak2 yang terpaksa bersalam kerana berhadapan dengan budaya bersalam.

2. seandainya kita hidup dalam bia'ah muslim yang mana tiada budaya persalaman diantara lelaki dan perempuan, maka teruskan lah budaya ini kerana ini lebih baik. tapi jangan anggap budaya kita sama dengan semua orang.


akhi, maaf ye.. pertanyaan adakah bersalam kerana berhadapan dengan budaya bersalam itu boleh diterima pakai dalam syarat & ketetapan Islam?

Mana satu aula' budaya.. atau Penetapan-Nya?

ulama membenarkan dengan syarat-syarat yang ketat... maksudnya..? (mungkin ada dalil yang boleh dinyatakan.)

boleh ye kita kalau kita ikut budaya orang bersalam dengan bukan muhrim dalam kehidupan kita. Apakah tak akan terkeluar dari syarat-Nya berpandukan Al-Quraan & As-Sunnah..

maaf, sekadar untuk pengetahuan..

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hasanrijal
Warga 4 Bintang
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Dari: LaNd bEloW ThE WinD

Sabah   avatar


posticon Posting pada: 02-06-10 23:01


Pada 02-06-10 12:57 , acok_86 posting:

!!! QUOTE !!!

1. sememangnya semua ulama menyarankan kita agar cuba elakkan bersalam diantara lelaki dan perempuan dan mereka membenarkan dengan syarat2 yang ketat, cuma jangan lah kita MARAHKAN, atau HINA pihak2 yang terpaksa bersalam kerana berhadapan dengan budaya bersalam.

2. seandainya kita hidup dalam bia'ah muslim yang mana tiada budaya persalaman diantara lelaki dan perempuan, maka teruskan lah budaya ini kerana ini lebih baik. tapi jangan anggap budaya kita sama dengan semua orang.


ya betul, tidak perlu DIMARAH atau DIHINA tapi DINASIHATI...tapi dalam masa yang sama perlu juga kita ingat..budaya adalah ciptaan manusia...kalau ia boleh membawa atau jadi pencetus kepada kemungkaran, budaya tu patut kita tolak.


-----------------
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acok_86
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Posting: 565
Dari: tawau,SABAH BAH

Sabah   avatar


posticon Posting pada: 03-06-10 12:19


Pada 02-06-10 23:01 , hasanrijal posting:

!!! QUOTE !!!

Pada 02-06-10 12:57 , acok_86 posting:

!!! QUOTE !!!

1. sememangnya semua ulama menyarankan kita agar cuba elakkan bersalam diantara lelaki dan perempuan dan mereka membenarkan dengan syarat2 yang ketat, cuma jangan lah kita MARAHKAN, atau HINA pihak2 yang terpaksa bersalam kerana berhadapan dengan budaya bersalam.

2. seandainya kita hidup dalam bia'ah muslim yang mana tiada budaya persalaman diantara lelaki dan perempuan, maka teruskan lah budaya ini kerana ini lebih baik. tapi jangan anggap budaya kita sama dengan semua orang.


ya betul, tidak perlu DIMARAH atau DIHINA tapi DINASIHATI...tapi dalam masa yang sama perlu juga kita ingat..budaya adalah ciptaan manusia...kalau ia boleh membawa atau jadi pencetus kepada kemungkaran, budaya tu patut kita tolak.



ya benar

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acok_86
WARGA SETIA
Menyertai: 29.06.2006
Ahli No: 25020
Posting: 565
Dari: tawau,SABAH BAH

Sabah   avatar


posticon Posting pada: 03-06-10 12:21


Pada 02-06-10 14:01 , SiNaRaBaDi posting:

!!! QUOTE !!!

!!! QUOTE !!!

1. sememangnya semua ulama menyarankan kita agar cuba elakkan bersalam diantara lelaki dan perempuan dan mereka membenarkan dengan syarat2 yang ketat, cuma jangan lah kita MARAHKAN, atau HINA pihak2 yang terpaksa bersalam kerana berhadapan dengan budaya bersalam.

2. seandainya kita hidup dalam bia'ah muslim yang mana tiada budaya persalaman diantara lelaki dan perempuan, maka teruskan lah budaya ini kerana ini lebih baik. tapi jangan anggap budaya kita sama dengan semua orang.


akhi, maaf ye.. pertanyaan adakah bersalam kerana berhadapan dengan budaya bersalam itu boleh diterima pakai dalam syarat & ketetapan Islam?

Mana satu aula' budaya.. atau Penetapan-Nya?

ulama membenarkan dengan syarat-syarat yang ketat... maksudnya..? (mungkin ada dalil yang boleh dinyatakan.)

boleh ye kita kalau kita ikut budaya orang bersalam dengan bukan muhrim dalam kehidupan kita. Apakah tak akan terkeluar dari syarat-Nya berpandukan Al-Quraan & As-Sunnah..

maaf, sekadar untuk pengetahuan..


maaf, soalan yang sukar, saya tidak pandai jawab..cuma mungkin boleh baca semula posting saya sebelum ini mengenai jawapan2 beberapa ulama mengenai persoalan ini.

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acok_86
WARGA SETIA
Menyertai: 29.06.2006
Ahli No: 25020
Posting: 565
Dari: tawau,SABAH BAH

Sabah   avatar


posticon Posting pada: 03-06-10 13:05


Pada 01-06-10 18:13 , Kosong posting:

!!! QUOTE !!!



Segelintir Ulama? acok pasti ke dengan kenyataan ini? Yang sebenarnya terbalik!    Jumhur Ulama menolak menjadikan hadis tersebut sebagai hujjah menghalalkan sentuhan lelaki-wanita ajnabi !

Jika acok_86 berminat untuk berbincang perkara di atas lebih lanjut ; berkenaan 'kshususiyyah' Nabi serta dalil2 lain bolehlah pm saya, ok?    Kita buat perbincangan tertutup!     :-)

Cara ini akan lebih selamat untuk hati kita dan Iman kita!




1. saya ada PM sdra mengenai sifat khususiyyah nabi.
2. saya rasa prbincangan seharusnya terbuka, kerana saudara memulakan hujah saudara dengan terbuka..tetapi atas permintaan saudara, saya ikut sahaja lah.

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ainulhayat
Warga Rasmi
Menyertai: 08.12.2009
Ahli No: 38569
Posting: 6
Dari: kl

Kedah   avatar


posticon Posting pada: 04-06-10 09:40


kebelakangan ini, kita sudah tidak mengendahkan lagi halal dan haram...semua bercampur2...semoga Allah sentiasa menjaga minda dan hati kita.insyaalah..


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always remember that the storms of life will pass by, and the sun will shine again


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